Modern Hindu Research Articles

Structure and Change of Caste in India

Caste, joint family and village community are three main pillar of traditional India. Especially caste is most important. The structural basis of Hindu society is caste. First of all, we must distinguish between caste and varna. The varna-model has produced a wrong and distorted image of caste. It is necessary for the sociologist to free himself from the hold of the varna-model. There are thought to be some 3, 000 castes in India. There are many definition of caste. Max Weber regards caste as closed status group. Caste is also a system of division of labour. British rule changed India considerably, but it does not mean India become capitalistic state. Trend of disorganization of village community causes new problems. Jajmani system is disappearing and craft caste are becoming tenant or agricultural labourer. In modern India we can see both phenomena, sanskritization and westernization. Sanskritization is found to be a widespread cultural and social process among Hindus in different parts of India. It is the process by which a “low” Hindu caste, or tribal or other group, changes its custom, ritual, ideology and way of life in the direction of a high caste. One of the many interesting contradictions of modern Hindu social life is that while the Brahmins are becoming more and more westernized, the other castes are becoming more and more sanskritized.

J. Duncan M. Derrett: A critique of modern Hindu law. xlviii, 460 pp. Bombay: N. M. Tripathi Private Ltd., 1970. Rs. 35. (Distributed in G.B. by Sweet and Maxwell. £4.)

J. Duncan M. Derrett: A critique of modern Hindu law. xlviii, 460 pp. Bombay: N. M. Tripathi Private Ltd., 1970. Rs. 35. (Distributed in G.B. by Sweet and Maxwell. £4.)

The Hindu Renaissance and its Apologetic Patterns

An anthropological and linguistic analysis of the idiom of modern Hindu religious specialists and their followers, an audience which embraces all English speaking Indians and a large segment of the urban populations of India. The highly eclectic, quasi-secular and neo-Hindu ideology inaugurated by such charismatics as Vivekananda, other “Swamis” and interiorized by Indian nationalists, expresses itself in a highly stereotyped coded parlance, informed by Victorian English as well as by diffuse elements which could be described as a Hindu Protestant Ethic. Both systematic and conscious obfuscation of scriptural categories as well as complex but predictable patterns of dissimulation extending over virtually all types of cultural and social discourse—the caste-system, “superstitions,” the “scientific” base of Hinduism, political talk, etc., are adduced and investigated as paradigms of contemporary Indian parlance, which is not the grass-roots idiom, but which is gathering momentum as the forensic instrument of India's leadership and of Indian administrators, educators, and the Indian intellectuals.

The Jamaah Tabligh Movement in Indonesia: Peaceful Fundamentalist

The birth of Jamaah Tabligh was in fact a direct reaction to the emergence of aggressive Hindu proselytization movement, such as the Shuddhi (Purifying) and Sangathan (Consolidation) movement, which made wide-reaching attempt in the early 20th century to "return" to Hinduism those who had "left" the religion and converted to Islam during the period of Muslim political power in India. The main target of these right-wing Hindu movements were those they called "borderline Muslims" who still maintained many beliefs and cultural habit that had come from Hinuism. Maulana Muhammad Ilyas, founder of Jamaah Tabligh, believed that only a grass-roots Islamic movement could challenge the effort of Shuddhi and Sangathan, thought "purifying" these "borderline" Muslims and educating them about basic faith and worship in order to save them from the process of Hindunisation.DOI: 10.15408/sdi.v11i3.596

Introduction to Modern Hindu Law

Introduction to Modern Hindu Law

Reviews

The Enforcement of Morals. By Patrick Devlin.Legal Systems and Lawyers' Reasonings. By Julius Stone.Law in Society. By Geoffrey Sawer. [London: Oxford University Press. Clarendon Law Series: edited by H. L. A. Hart.Advocacy in Our Time. By O. C. Mazengarb, C.B.E., Q.C., M.A., LL.D.Salmond on the Law of Torts. Fourteenth edition. By R. F. V. Heuston, M. A., LL. B., Professor of Law in the University of Southampton, of Gray's Inn and King's Inn, Dublin, Barrister‐at‐Law.Jurisdiction and Illegality. By Amnon Rubinstein.Die Erforschung des Sachverhalts im Prozess. By Erich Döhring, Professor at the University of Kiel.A Casebook of Administrative Law. By J. A. G. Griffith and H. Street.Tribunals and Inquiries―A Guide to Procedure. By Neville D. Vandyk.Capital Gains Tax. By G. S. A. Wheatcroft, assisted by A. E. W. Park and John E. Talbot.Corporation Tax. By Peter M. B. Rowland and John E. Talbot with Annotations to Finance Act 1965 by S. Michael Young and John Silberrad.Disarmament and International Law. By Allan Gotlieb.United Nations Forces. By D. W. Bowett with the assistance and collaboration of Dr. G. P. Barton, H. C. Carnegic, Wing‐Commander A. E. Cobus, J. G. Collier, M. Hardy, Dr. Rosalyn Higgins and Professor L. B. Sohn.The Theory of Nationalisation. By Konstantin Katzarov.Criminal on the Road. A Study of Serious Motoring Offences and those who commit them. By T. C. Willett.Curtis and Ruoff on The Law and Practice of Registered Conveyancing. Second edition. By Theodore B. F. Ruoff, C.B.E., Chief Land Registrar.Banking Law for Trustee Savings Banks. By C. L. Lawton, Barrister‐at‐Law.The Practitioner's Guide to Hire‐Purchase Cases. By Harold Brown, Q.C.The Mercantile and Industrial Law of Scotland. By J. J. Gow.The Quantum of Damages in Bodily and Fatal Injury Cases. Second edition. By M. M. Corbett and J. L. Buchanan.Law Relating to Hospitals and Kindred Institutions. Fourth edition. By S. R. Speller, O.B.E., LL.B.Introduction to Modern Hindu Law. By J. Duncan M. Derrett, M.A., PH.D., of Gray's Inn, Barrister‐at‐Law, Professor in Oriental Laws in the University of London, Tagore Professor of Law for 1953, University of Calcutta.Le Droit de Visits des Parents Séparés de leurs Enfants en Suisse, en France et en Allemagne. By Maurice Marthaler.A Deliktuális Felelösség a Társadalom és a Jog Fejlödésének Történetében (Delictual Liability in the History of the Evolution of Society and Law). By Ferenc Mádl.Das Deutsche Seerecht. First edited by Georg Schaps and others. Third edition. By Hans Jürgen Abraham.Criminal Law in Nigeria (excluding the North). By C. O. Okonkwo and M. E. Naish.

A Christian Approach to Hindu Beliefs

THE HINDU scriptures, the Vedas, are a compendium of spiritual wisdom as it developed in India through many centuries, starting well in advance of the beginning of the first millennium before Christ. Orthodox Hindus hold them to be divinely revealed. There is a vast difference, however, between these scriptures and the Bible. They are not a history of God's continuing relations with men, but rather the fascinating record of certain men's reaching out for God. The Vedas are four in number. Each section contains (1) a made up of hymns and instructions about religious rituals, and (2) a made up of profound teachings about God's nature and the soul's close relationship to Him. These two parts of each Veda are known as the karmakanda and jnanakanda, the ritual part and knowledge part. The karmakanda, which comprises by far the greater portion of the Vedas, preserves the hymns to be recited during the Vedic sacrifices; it includes, as well, detailed descriptions of the rites that householders (laymen) were required to perform, with the help of priests, to meet the various contingencies of daily life or attain certain material or spiritual ends. These Vedic sacrifices have long since fallen into disuse. The real basis of modern Hinduism is the comparatively smaller jnanakanda, comprising the Upanishads or books of spiritual instruction, which are placed at the end of the ritual part of each of the four Vedas. The teachings of the Upanishads and the later commentaries on them by scholastic philosophers are what is popularly meant by the term Hindu philosophy, and the name of this philoso-

BOOK REVIEWS

Book reviewed in this article:THE ECUMENICAL ROAD OF EASTERN ORTHODOXY: The Historical Road of Eastern Orthodoxy, by Alexander Schmemann.THE ECUMENICAL ROAD OF EASTERN ORTHODOXY: Re‐Discovering Eastern Christendom. Edited by E. L. B. Fry and A. H. Armstrong.THE ECUMENICAL ROAD OF EASTERN ORTHODOXY: The Quest for Eastern Christians. Travels and Rumor in an Age of Discovery, by Francis M. Rogers.THE ECUMENICAL ROAD OF EASTERN ORTHODOXY: The Blessed Virgin Mary. Essays by Anglicans. Edited by E. L. Mascall and H. S. Box.ECUMENISM: ROMAN CATHOLIC VIEWS: Histoire doctrinale du mouvement oecuménique, by Gustave Thils.ECUMENISM: ROMAN CATHOLIC VIEWS: Le Christ et l'Eglise, by M.‐J. Le Guillou. Théologie du mystère.ECUMENISM: ROMAN CATHOLIC VIEWS: Das Erbe der Reformation in katholischer Sicht. Studien zur ökumenischen Begegnung mit dem Protestantismus (“Ruf und Antwort,” 4).ECUMENISM: ROMAN CATHOLIC VIEWS: Vers l'unité? Catholiques et Protestants by Alfred Lamarque.PROTESTANT CHALLENGE IN ITALY: The Problem of Catholicism by Vittorio Subilia. English transl. by Reginald Kissack.REFORMER AND PIONEER: Un réformateur catholique au XIXe siècle: Eugène Michaud (1839–1917), Vieux‐Catholicisme‐Oecuménisme by Raoul Dederen, with a preface by Sven Stelling‐Michaud, and frontispiece.REFORMATION — OLD, NEW AND CONTINUING: Studies on the Reformation, by Roland H. Bainton.REFORMATION — OLD, NEW AND CONTINUING: Heirs of the Reformation, by Jacques de Senarclens. Translated and edited by G. W. Bromiley.SOLITUDE: The Call of the Desert. The solitary life in the Christian Church, by Peter F. Anson, with a preface by Paul Ziegler, O.S.B., S.P.C.K.FACING OTHER RELIGIONS: No other Name. The choice between syncretism and Christian universalism, by W. A. Visser 't Hooft.FACING OTHER RELIGIONS: Christianity and the Encounter of the World Religions, by Paul Tillich.FACING OTHER RELIGIONS: India's Religious Frontier. Christian presence and modern Hinduism, by William Stewart.FACING OTHER RELIGIONS: Preparation for Dialogue. A collection of essays on Hinduism and Christianity in new India, by P. D. Devanandan, ed. Nalini Devanandan and M. M. Thomas.FACING OTHER RELIGIONS: Grace in Christianity and Hinduism, by S. Kulandran.

Reviews of Books

Book reviewed in this article:MAN THE ANSWERER: The Responsible Self: An Essay in Christian Moral Philosophy. By H. Richard Niebuhr.THE AGE OF TECHNOCRACY: Christianity in World History: The Meeting of the Faiths of East and West. By Arend Th. van Leeuwen. With a Foreword by Dr Hendrik Kraemer. Translated by H. H. Hoskins.A FAITH FOR THE WORLD: The Pelican History of the Church. Vol. 6: A History of Christian Missions. By Stephen Neill.CONSERVATIVE EVANGELICALS AND MISSION: Facing Facts in Modern Missions: A Symposium.Strategy of Missions: An Evangelical View. By Harold R. Cook.History of Missions. A Study‐Graph. By Harold R. Cook.PERSPECTIVE IN MISSION: Perspective in Mission. By Max Warren.FROM CREATION TO CONSUMMATION: God's Mission: The Epistle to the Ephesians in Mission Perspective. By Edwin D. Roels.MAN'S SEARCH FOR SALVATION: Religions de Salut.OTHER PEOPLE'S VIEWPOINTS: Understanding Other Cultures. By Ina Corinne Browne. Englewood Cliffs, N.J. and London: Prentice‐Hall, 1963.BEING THE CHURCH IN ASIA: Christian Issues in Southern Asia. By P. D. Devanandan.Branches of the Banyan: Observations on the Church in Southern Asia. Edited by Addison J. Eastman.The Church on Asian Frontiers. By Gilbert Baker.CHRISTIAN PRESENCE IN NEW INDIA: India's Religious Frontier. Christian Presence Amid Modern Hinduism. By William Stewart.THE CHURCH IN CHINA, 1948–1962: Documents of the Three‐Self Movement: Source Materials for the Study of the Protestant Church in Communist China.AS BRIGHT AS GOD'S PROMISES: Burma Baptist Chronicle. By Maung Shwe Wa and Genevieve and Erville Sowards.TRAINING FOR THE MINISTRY: Training for the Ministry in East Africa. By F. G. Welch.CHURCH AND SOCIETY IN GHANA: The Churches and Ghana Society, 1918–1955. By Robert T.IN SONG AND DANCE: Church Law and Bantu Music: Essential Documents and Law on Sacred Music as applied to Bantu Music. By Stephen B. G. Mbunga.A. L. WARNSHUIS: Christian Ambassador: A Life of A. Livingston Warnshuis. By Norman Goodall.

Lagging Emulation in Post‐Peasant Society1

THIS paper has two purposes: one is to suggest that a particular process of social and cultural change occurs commonly enough and has important enough consequences to be worthy of being identified and given a distinctive name; and the second is to illustrate, using contemporary Greek data, the possible value of the concept for studies of change in rural populations emerging from the status of peasantry. I call this concept lagging emulation. The emulation in question is the process whereby social groups of lower prestige, upon the acquisition of new wealth or other forms of opportunity, imitate and often successfully acquire what they conceive to be the behavior of those with greater prestige; the emulation lags in that the behavior imitated is that which reached its acme as a prestige symbol for the higher social group at an earlier period in its history, and is now obsolescent. Lagging emulation occurs, then, under conditions in which the groups which constitute the traditional elites or which are otherwise considered worthy of emulation are themselves acquiring new ways at the same time that the traditionally less advantaged groups are enabled to alter their previous patterns of life. The concept and its phrasing are of course influenced both by the ideas of Thorstein Veblen and also by Charles Erasmus' recent extension of some of them for his discussion of the acceptance or rejection of change in underdeveloped countries (Erasmus 1961:13 and passim). The concept of lagging emulation is based on the assumptions that the desire for prestige, or social status, or achievement is a basic motive in all cultures and societies; that to some extent this motive enters into the conscious awareness of the participants in a society-it becomes a felt need, in Erasmus' terms (Erasmus 1961: 12-13, 309); and that a frequently occurring means for satisfying the need is to emulate the behavior of those strata of society to which prestige is already firmly attached (cf. Foster 1962: 147-150). Examples of the phenomenon, without a special term for it to be sure, have appeared in the literature, and some of these may clarify the idea. Many writers on caste in India have noted that as village lower castes develop some wealth or power, they assume some of the obsolescent customs of higher castes. The lower caste may imitatively start to increaSe the authority of the father and husband and to tighten the restrictions on wives at just about the time that higher castes are beginning, as a means of increasing their prestige in a newly developing international community, to loosen the traditional authority and restrictions (Cohn 1955:67-68). Srinivas, in his discussions of religiously inspired traits in India, characterizes as an ... interesting contradiction of modern Hindu social life [the fact] that while Brahmins are becoming more and

Pilgrimage in the Indian Tradition

Previous articleNext article No AccessPilgrimage in the Indian TraditionAgehananda BharatiAgehananda Bharati Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by History of Religions Volume 3, Number 1Summer, 1963 Article DOIhttps://doi.org/10.1086/462476 Views: 33Total views on this site Citations: 22Citations are reported from Crossref Copyright 1963 The University of ChicagoPDF download Crossref reports the following articles citing this article:Young-Jae Kim Reconstructing Pure Land Buddhist Architecture in Ancient East Asia, Religions 12, no.99 (Sep 2021): 764.https://doi.org/10.3390/rel12090764Sumahan Bandyopadhyay Luguburu: Ritual, Pilgrimage and Quest for Identity Among the Santals, The Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no.11 (Jun 2019): 41–54.https://doi.org/10.1177/0972558X19835384Himadri Banerjee The Other Sikhs: Sikhs and Sikhism in Odisha (c. 1600–2000), Sikh Formations 14, no.22 (Aug 2017): 135–161.https://doi.org/10.1080/17448727.2017.1352647Albertina Nugteren , Religions 9, no.77 ( 2018): 224.https://doi.org/10.3390/rel9070224Chirayu Thakkar Transposing tirtha: Understanding religious reforms and locative piety in early modern Hinduism, International Journal of Dharma Studies 5, no.11 (Jun 2017).https://doi.org/10.1186/s40613-017-0061-0 Bibliography, (Oct 2017): 577–676.https://doi.org/10.1002/9781405166607.biblioK. T. S. Sarao Pilgrimage (Buddhism), (Mar 2017): 902–910.https://doi.org/10.1007/978-94-024-0852-2_308Rajinder S. Jutla, The Evolution of the Golden Temple of Amritsar into a Major Sikh Pilgrimage Center, AIMS Geosciences 2, no.33 (Jan 2016): 259–272.https://doi.org/10.3934/geosci.2016.3.259Andrea Marion Pinkney An Ever-Present History in the Land of the Gods: Modern Māhātmya Writing on Uttarakhand, International Journal of Hindu Studies 17, no.33 (Feb 2014): 229–260.https://doi.org/10.1007/s11407-014-9142-1Mona Moufahim Religious gift giving, Marketing Theory 13, no.44 (Aug 2013): 421–441.https://doi.org/10.1177/1470593113499698Vikash Singh Work, Performance, and the Social Ethic of Global Capitalism: Understanding Religious Practice in Contemporary India, Sociological Forum 28, no.22 (Jun 2013): 283–307.https://doi.org/10.1111/socf.12019Luke Whitmore The challenges of representing shiva image, place, and divine form in the himalayan hindu shrine of kedarnath luke whitmore, Material Religion 8, no.22 (May 2015): 215–241.https://doi.org/10.2752/175183412X13346797481113Joshua Nash Re-examining Ecological Aspects of Vrindavan Pilgrimage, (Jan 2012): 105–121.https://doi.org/10.1007/978-94-007-2932-2_7Andreas Nordin Dreaming in religion and pilgrimage: cognitive, evolutionary and cultural perspectives, Religion 41, no.22 (Jun 2011): 225–249.https://doi.org/10.1080/0048721X.2011.553141CHRISTOPHE JAFFRELOT The Hindu nationalist reinterpretation of pilgrimage in India: the limits of Yatra politics, Nations and Nationalism 15, no.11 (Jan 2009): 1–19.https://doi.org/10.1111/j.1469-8129.2009.00364.xSanjay Srivastava Ghummakkads, a woman's place, and the LTC-walas, Contributions to Indian Sociology 39, no.33 (Jul 2016): 375–405.https://doi.org/10.1177/006996670503900302Rajinder S. Jutla Understanding Sikh Pilgrimage, Tourism Recreation Research 27, no.22 (Jan 2015): 65–72.https://doi.org/10.1080/02508281.2002.11081222Surinder M. Bhardwaj The Concept of Sacred Cities in Asia with Special Reference to India, (Jan 1994): 71–80.https://doi.org/10.1007/978-94-011-1002-0_5PAUL G. HIEBERT India: The Politicization of a Sacred Society, (May 2011): 289–332.https://doi.org/10.1515/9783110823530.289R. L. Stirrat Shrines, Pilgrimage and Miraculous Powers in Roman Catholic Sri Lanka, Studies in Church History 19 (Mar 2016): 385–413.https://doi.org/10.1017/S0424208400009463Bryan Pfaffenberger The Kataragama Pilgrimage: Hindu-Buddhist Interaction and Its Significance in Sri Lanka's Polyethnic Social System, The Journal of Asian Studies 38, no.22 (Mar 2011): 253–270.https://doi.org/10.2307/2053418 Nancy Falk To Gaze on the Sacred Traces, History of Religions 16, no.44 (Oct 2015): 281–293.https://doi.org/10.1086/462769

Development of Modern Hinduism

Development of Modern Hinduism

Illegitimates: A Test for Modern Hindu Family Law

Illegitimates: A Test for Modern Hindu Family Law

An Introduction to Hindu Jurisprudence

This article intends to be introductory to other more specific studies and, to that end, briefly surveys Hindu jurisprudential theory. It seeks an orientation, recalls the development of Hindu legal institutions, and examines schools of jurisprudence in ancient India. It turns to an analysis of ancient Hindu thought on common jurisprudential issues (the state, law and the rule of law, punishment and procedure) and finally attempts to reveal something of modern Hindu jurisprudence's growth, richness, and diversity and its similarity to our own. (1) An Orientation. The practice has become prevalent in American academic writing to set off East and West as opposites. It is said that the West places its reliance on reason and the scientific method; the East, on supersensory experience and intuition.' This tends to emphasize, to borrow F. S. C. Northrop's phrase, ideological differences.2 Even if a writer concludes that natural law is at the foundation of both Eastern and Western legal orders he still treats them as different-one known by immediate apprehension, and the other known postulationally.3 This leads to the conclusion that attempts to combine Oriental and Occidental economic, political, aesthetic, and religious values end in failure.4

Reviews of Books

Books Reviewed in this article:THE JOURNALS OF MATTHEW RICCI: China in the Sixteenth Century: The Journals of Matthew Ricci, 1583–1610.CHURCH HISTORY IN JAPAN: Kindai Nippon no Keiseid to Kirisuto‐kyo: Meiji Shoki Purotestanto Kyokai‐shi Ron.HINDU ETHICAL THOUGHT: Social Ethics in Modern Hinduism. By Roland W. Scott.MORAL PHILOSOPHY IN NEO‐CONFUCIANISM: La Philosophie Morale dans le Néo‐Confucianisme. (Tcheou Touen‐yi.) By Chow Yih‐ching.ASIA***REVEALED THROUGH RELIGION: Meditation and Piety in the Far East. By K. L. Reichelt.THE MOMENTUM OF CHRISTIAN FELLOWSHIP: A History of the Ecumenical Movement 1517–1948. Edited by Ruth Rouse and Stephen Charles Neill.THE WHOLENESS OF RELIGIOUS EDUCATION: Education into Religion. By A. Victor Murray.ISRAEL ACCLAIMED: Rebirth and Destiny of Israel. By David Ben Gurion. Edited and translated from the Hebrew under the supervison of Mordekhai Nurock, Minister of Israel in Australia. New York: Philosophical Library. $10.00. 1954.THE SOUTH AFRICAN SCENE: Racial Separation in South Africa. By Eugene P. Dvorin.URBAN NATIVE COURTS IN NORTHERN RHODESIA: The Administration of Justice and the Urban African.THE CONCEPTION OF THE CHIEF IN BANTU SOCIETY: Chiefs and Gods. Religious and Social Elements in the South Eastern Bantu Kingship. (Studia Theologica Lundensia No. 3.) By Olof Pettersson. Lund: Gleerup. Kr. 30. 1953.

Factors in the Personal Adjustment of Old People in Protestant Homes for the Aged

ized for the removal of defilement that violations were not uncommon. Specific instances of unlawful association, some of which have grown through repetition into customary nonconformity, are observed.22 But if our records provide only meagre evidence of past anti-caste behavior with respect to intercaste association, we have abundant evidence of more recent and current disparity between practice and the ideal. Not only is modern Hindu social intercourse observed to be in widespread violation of the ancient injunctions and prohibitions, but there is open denunciation and legal condemnation of the former laws and practices themselves, and of the philosophy that supported them. The independent Indian government's official decisions of 1948 to make illegal the practice of untouchability in any form and caste discrimination in matters of education, public services, and state employment 23 were made by the representatives of both the higher and the underprivileged castes. That opposition to caste discrimination has long been agitated and practiced by many of India's educated, by city dwellers, by those influenced by industrialization and Westernization has been frequently noted.24 Mr. Gandhi's teachings and example in disregarding caste discrimination have been very influential. So have social changes in India; What chance has caste in the steel works of Jamshedpur or on the Stock Exchange of Bombay? 25 The writer has resided too long in India to make the mistake of suggesting that social caste has disappeared, or that it never has existed, in Hindu society. We agree with those who observe that we have in Hindu social organization probably our best example of caste. But commentators generally have assumed a conformity, throughout India's history, to either the Brahmanical precepts or to an academic ideal concept of caste, which apparently has not existed in actual practice.

Culture of India

spirits whose greatness lies in what they are and not in what they do; men who have stamped infinity on the thought and life of the country, men who have added to the invisible force of goodness in the world. To a world given over to the pursuit of power and pleasure, wealth and glory, they declare the reality of the unseen world and the call of the spiritual life. Their self-possession and selfcommand, their strange deep wisdom, their exquisite courtesy, their humility and gentleness of soul, their abounding humanity, proclaim that the destiny of man is to know himself and thereby further the universal life of which he is an integral element. If we turn to the Indus Valley civilization which archaeologists have unfolded for us in recent times, we see that among the relics of a religious character found at Mohenjo-daro are not only figurines of the mother goddess but also figures of a male god, who is the prototype of the historic Siva. Obviously, many of the features of modern Hinduism are derived from very early primitive sources. Sir John Marshall tells us that the god, who is three-faced, is seated on a low Indian throne in a typical attitude of yoga, with legs bent double beneath him, heel to heel, with toes turned downwards, and hands extended above the knees. He has a deer throne and has the

REVIEWS OF BOOKS

Book reviewed in this article:TWO SERVANTS OF INDIA: Lawrence of Lucknow, 1806–1857. By J. L. MorisonTWO SERVANTS OF INDIA: Gopal Krishna Gokhale: His Life and Speeches. By John S. HoylandA STUDY OF HISTORY: A Study of History. By Arnold J. ToynbeeTHE JEW TO‐DAY: The Jew and the World Ferment. By Basil MathewsTHE CHURCH IN SOUTH AFRICA: Historical Records of the Church of the Province of South Africa. By Cecil Lewis and G. E. EdwardsCHRISTIANITY TESTED: Christianity Tested: Its Significance for Modern Missions. By Oscar Macmillan BuckCHRISTIANITY TESTED: The World Mission of the Christian Religion. By Wade Crawford BarclayMODERN HINDUISM: Insights into Modern Hinduism. By Hervey DeWitt GriswoldMESSIANIC PROPHECIES: Exégèse Talmudique des Prophéties Messianiques. Par Jean‐Joseph Brierre‐NarbonneEDUCATION IN NIGERIA: Education of Primitive People. By A. D. HelserEDUCATION IN INDIA: Educational Policy in India: A Neglected Aspect. By F. F. MonkINTERNATIONAL AFFAIRS: Survey of International Affairs, 1933. By Arnold J. Toynbee, assisted by V. M. BoulterINTERNATIONAL AFFAIRS: Documents on International Affairs, 1933. Edited by J. W. Wheeler‐Bennett, assisted by Stephen HealdMEXICO: Peace by Revolution: An Interpretation of Mexico. By Frank TannenbaumCHURCH AND STATE IN LATIN AMERICA: Church and State in Latin America: A History of Politico‐Ecclesiastical Relations. J. Floyd MechamLIANG A‐FA: China's First Preacher, Liang A‐fa, 1789–1855. By George Hunter McNuerCHINA: China. By L. A. LyallCHINESE ETHICAL IDEALS: Chinese Ethical Ideals. By Frank RawlinsonMARSDEN'S LIEUTENANTS: Marsden's Lieutenants. Edited by John Rawson ElderGERMAN MEDICAL MISSIONS: Ruf und Dienst der ärztlichen MissionPHILIPPINE HEAD‐HUNTERS: Taming Philippine Head‐hunters: A Study of Government and of Cultural Change in Northern Luzon. By Felix M. Keesing, D.Litt., and Marie KeesingABEL OF KWATO: Charles W. Abel of Kwato: Forty Years in Dark Papua. By Russell W. Abel

Insights into Modern Hinduism.

Insights into Modern Hinduism.

Race and Culture in India

IT is not without interest to note that Dr. J. H. Hutton's tentative correlation of race and culture in his Indian Census Report for 1931 not only receives commendatory reference but also is closely followed in method in the presidential address on “Sramanism” delivered by Rai Bahadur Ramaprasad Chanda to the Anthropological Section at the recent Bombay meeting of the Indian Science Congress. Analysing the concepts of Sramanism, which underlie the doctrine of renunciation, the animating principle of the mendicant and ascetic orders, the president showed that in early times the Vedic religion stressed the rites of the householder and had no place for the Sramanas, the forest dwellers and religious mendicants. Hence he deduced that the Sramanas are to be derived from the pre-Vedic, pre-Aryan peoples and their practitioners of magic, tracing the practice of asceticism back to the initiatory period of seclusion and abstinence of the shaman. This interesting conclusion, which traces one of the most important elements in modern Hinduism to a non-Aryan origin, is supplemented by further considerations bearing on certain of Dr. Hutton's ethnological arguments which have been subjected to critical comment. Ramaprasad Chanda suggests that the ingrained love of life disclosed by the religions of Saktism and Vaisnavism among the Bengalis, comparable to that found among the Aryans, is a racial psychological trait to be associated with the brachycephalic Bengali castes, the Indo-Alpines, of whom Dr. Hutton has suggested that they had acquired an Aryan language before they entered India. Hence, it is suggested, the strength of the Durga-Kali cult in Bengal, which only in recent times has begun to give place to the renunciation of sramana.