Abstract
From the very beginning of its introduction in India, English, though a language of colonial masters, functioned as an effective instrument of resistance. Many political activists, religious leaders, and social reformers used English to counter the British agenda of colonisation of minds and lands of people. The English-educated elite of colonial Bengal, for example, transformed the ‘master’s language’ into an instrument that helped revive the crumbling Hindu religion. However, as access to English language was confined to a handful of people, it created its own kind of binaries in the Indian social and religious system. In the postcolonial era, English has been transformed into a phenomenon of mass expression as per the market requirement of ‘demand and supply’. Hence, what served as a medium of upliftment for the preachers of colonial era has shrunk into a mere TRP tool for the tele-evangelists in the postcolonial era. The paper attempts to explore the ideas of ‘religion’ and ‘religiosity’ focusing on the usage of English by the Indian preachers from different eras.
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Notes
- 1.
‘Linguicism’ is a biased approach against a particular language or dialect. It can be seen as a by-product of racial discrimination.
- 2.
The realisation mentioned here designates the constant replacements and deaths that are caused over time regarding the authority and domination of ideologies – in this case language, or more specifically, English which has succeeded in supplanting the official practice of Persian. Interestingly, Persian had similarly replaced Sanskrit in the mediaeval past.
- 3.
The Serampore Mission Press was founded by William Carey, William Ward, and other Baptist missionaries in Serampore, a subdivision of colonial Bengal, on January 10, 1800.
- 4.
Sati Pratha is an ancient Indian ritual where a widow was immolated on her husband’s pyre after her husband’s death. Due to continued opposition against Sati Pratha chiefly led by Raja Ram Mohan Roy, the provincial government of India (under East India Company rule) banned this ritual in 1829.
- 5.
The World’s Parliament of Religions (1893) in Chicago was the largest event among many other congresses in the World’s Columbian Exposition. It was the first congregation which celebrated different spiritual traditions throughout the world.
- 6.
Raja Yoga represents the ultimate attainment of yoga which is one of the six Astika (Orthodox) schools of Indian philosophy. The term was popularised by Swami Vivekananda in the nineteenth century. He linked raj yoga with Patanjali’s Yoga Sutras.
- 7.
Considered as one of the six Astika (Orthodox) schools of Indian Philosophy, Vedanta means ‘end of the Vedas’. It is based upon ideas that are borne of philosophies of the Upanishads.
- 8.
The ancient traditional philosophy of India has been divided into two parts: Astika (orthodox) and Nastika (heterodox). Astika philosophy adheres to the authority of the Vedas. Naya, Vaisheshika, Samkhya, Yoga, Mimansha and Vedanta schools are the branches of Astika philosophy.
- 9.
Hatha yoga, a branch of yoga, gives emphasis to practice different body postures for physical fitness and mental strength.
- 10.
Adi Shankaracharya was an early eighth century Indian philosopher who propounded the doctrine of Advaita Vedanta. He revived Hinduism from the encroaching threat of Buddhism.
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Bhattacharya, P.S. (2019). Spiritual Preaching in India: English as a Tool for Religious Propagation. In: Mahanta, B., Sharma, R. (eds) English Studies in India. Springer, Singapore. https://doi.org/10.1007/978-981-13-1525-1_13
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