Rosalind O'Hanlon – författare

Religious authority and political power have existed in complex relationships throughout India’s history. The centuries of the ‘early modern’ in South Asia saw particularly dynamic developments in this relationship. Regional as well as imperial states of the period expanded their religious patronage, while new sectarian centres of doctrinal and spiritual authority emerged beyond the confines of the state. Royal and merchant patronage stimulated the growth of new classes of mobile intellectuals deeply committed to the reappraisal of many aspects of religious law and doctrine. Supra-regional institutions and networks of many other kinds - sect-based religious maths, pilgrimage centres and their guardians, sants and sufi orders - flourished, offering greater mobility to wider communities of the pious. This was also a period of growing vigour in the development of vernacular religious literatures of different kinds, and often of new genres blending elements of older devotional, juridical and historical literatures. Oral and manuscript literatures too gained more rapid circulation, although the meaning and canonical status of texts frequently changed as they circulated more widely and reached larger lay audiences.Through explorations of these developments, the essays in this collection make a distinctive contribution to a critical formative period in the making of India’s modern religious cultures.This book was published as a special issue of South Asian History and Culture.

The nineteenth century saw the beginning of a violent and controversial movement of protest amongst western India's low and untouchable castes, aimed at the effects of their lowly position within the Hindu caste hierarchy. The leaders of this movement were convinced that religious hierarchies had combined with the effects of British colonial rule to produce inequality and injustice in many fields, from religion to politics and education. This study concentrates on the first leader of this movement, Mahatma Jotirao Phule. It shows him as its first ideologist, working out a unique brand of radical humanism. It analyses his contribution to one of the most important and neglected social developments in western India in this period - the formation of a new regional identity. This process of identity formation is studied against the background of the earlier history of caste relations in this area of India, and contributes important evidence about the relationship between ritual status and political power.The movement itself provides a fascinating example of early Third World radicalism, illustrating the role of ideology and religion in the struggle against British colonial power.

In recent years, scholars from a wide range of disciplines have examined the revival in intellectual and literary cultures that took place during India’s ‘early modern’ centuries. This was both a revival as well as a period of intense disputation and critical engagement. It took in the relationship of contemporaries to their own intellectual inheritances, shifts in the meaning and application of particular disciplines, the development of new literary genres and the emergence of new arenas and networks for the conduct of intellectual and religious debate. Exploring the worlds of Sanskrit and vernacular learning and piety in the subcontinent, these essays examine the role of individual scholar intellectuals in this revival, looking particularly at the interplay between intellectual discipline, sectarian links, family history and the personal religious interests of these men. Each essay offers a fine-grained study of an individual. Some are distinguished scholars, poets and religious leaders with subcontinent-wide reputations, others obscure provincial writers whose interest lies precisely in their relative anonymity. A particular focus of interest will be the way in which these men moved across the very different social milieus of early modern India, finding ways to negotiate relationships at courtly centres, temples, sectarian monasteries, the pandit assemblies of the cosmopolitan city of Banaras and lesser religious centres in the regions.This bookw as published as a special issue of South Asian History and Culture.

Religious authority and political power have existed in complex relationships throughout India’s history. The centuries of the ‘early modern’ in South Asia saw particularly dynamic developments in this relationship. Regional as well as imperial states of the period expanded their religious patronage, while new sectarian centres of doctrinal and spiritual authority emerged beyond the confines of the state. Royal and merchant patronage stimulated the growth of new classes of mobile intellectuals deeply committed to the reappraisal of many aspects of religious law and doctrine. Supra-regional institutions and networks of many other kinds - sect-based religious maths, pilgrimage centres and their guardians, sants and sufi orders - flourished, offering greater mobility to wider communities of the pious. This was also a period of growing vigour in the development of vernacular religious literatures of different kinds, and often of new genres blending elements of older devotional, juridical and historical literatures. Oral and manuscript literatures too gained more rapid circulation, although the meaning and canonical status of texts frequently changed as they circulated more widely and reached larger lay audiences.Through explorations of these developments, the essays in this collection make a distinctive contribution to a critical formative period in the making of India’s modern religious cultures.This book was published as a special issue of South Asian History and Culture.

In recent years, scholars from a wide range of disciplines have examined the revival in intellectual and literary cultures that took place during India’s ‘early modern’ centuries. This was both a revival as well as a period of intense disputation and critical engagement. It took in the relationship of contemporaries to their own intellectual inheritances, shifts in the meaning and application of particular disciplines, the development of new literary genres and the emergence of new arenas and networks for the conduct of intellectual and religious debate. Exploring the worlds of Sanskrit and vernacular learning and piety in the subcontinent, these essays examine the role of individual scholar intellectuals in this revival, looking particularly at the interplay between intellectual discipline, sectarian links, family history and the personal religious interests of these men. Each essay offers a fine-grained study of an individual. Some are distinguished scholars, poets and religious leaders with subcontinent-wide reputations, others obscure provincial writers whose interest lies precisely in their relative anonymity. A particular focus of interest will be the way in which these men moved across the very different social milieus of early modern India, finding ways to negotiate relationships at courtly centres, temples, sectarian monasteries, the pandit assemblies of the cosmopolitan city of Banaras and lesser religious centres in the regions.This bookw as published as a special issue of South Asian History and Culture.

Traces the role that western India's influential Brahman communities played in shaping India's modern caste system.Western India's Brahman communities have played a key role in the shaping of India's modern caste system. In Lineages of Brahman Power, Rosalind O'Hanlon focuses on their rise to power between the seventeenth and nineteenth centuries, exploring the ways in which some Brahman intellectuals sought to defend the hierarchies of caste against the social changes of the early modern era while others looked for compromise. Drawing on Marathi vernacular sources, O'Hanlon also examines the household, family, and lineage as key sites for Brahman accumulation of skills and cultural capital. This approach also reveals Brahman identity itself as contested, as Brahman subcastes competed with each other not only for service positions and state patronage but also to define who could actually be considered a Brahman, and of what kind. This focus on Brahman social history is novel, in that most historians focus on Brahman power as emerging out of their religious prestige and dominance of intellectual and literary cultures. The emphasis on Brahman identity itself as complex and internally contested also helps to avoid essentializing Brahman power as always and everywhere the same.