Question

What is the conclusion for social and religious reformation movements

Answer 1

Within nearly a century of British rule over the South Asian subcontinent, socio-religious movements reshaped much of the social, cultural, religious, and political life of this area. The three traditions of protest present in South Asia manifested themselves in both transitional and acculturative movements. Among Hindus the power of Brahman priests, the rituals they conducted, idol worship, the limited and subordinate role of women, polytheism, and the caste system were condemned repeatedly as they had been over many centuries. The emergence of acculturative movements within the colonial milieu was both a continuation of socio-religious dissent, and a modification of this tradition. From the late nineteenth century to the twentieth, there was an increased internationalization of South Asian socio-religious movements. Emigration and the conversion of individuals outside the subcontinent accounted for the extension of South Asian socio-religious movements into the rest of the world.

Answer 2

Answer:

This study has shown that the socio-religious reform movements of the nineteenth and twentieth centuries were radically different from similar movements in the past. It was largely shaped by the colonial discourse on modernity. Colonialism was much more than another account of economic and political imperialism in human history. It was seen and implemented as a “civilizing mission,” an ideology based on an epistemology created by Europeans to legitimize their exploitation of the “other.” Colonial discourse introduced European categories and concepts into everyday habits of thought and set the agenda for reformers. That is, ideas expressed by Orientalists became the framework for the reformers to understand and interpret their own religious and cultural traditions. They argued that the major themes of colonial discourse, such as the idea of progress, the spirit of scientific rationality, the equality of women, reforming Oriental degeneracy, modern education as “useful knowledge,” and the inevitability of a secular nation-state, were fully compatible with their own. Western canons, which were considered as universally valid and culturally neutral, though originated in Europe, became all the more important for them because modernization was the overall purpose of their reform movements. However, though they motivated people to embrace modernity, they held fairly ambivalent attitudes toward its inclination, toward individualism, materialism, intolerance, and secularization. The colonial discourse on modernity, therefore, needs to be taken seriously when analyzing socio-religious reform movements of the nineteenth and twentieth centuries.

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