By David Gilmartin, Bruce B. Lawrence
This assortment demanding situations the preferred presumption that Muslims and Hindus are irreconcilably assorted teams, unavoidably conflicting with one another. Invoking a brand new vocabulary that depicts a ignored substratum of Muslim-Hindu commonality, the individuals display how Indic and Islamicate international perspectives overlap and infrequently converge within the premodern heritage of South Asia.
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Extra resources for Beyond Turk and Hindu: Rethinking Religious Identities in Islamicate South Asia
He is distraught over his prospects because the downward spiral conspires to keep him from being productive as a priest, for the poorer he becomes, the less likely his employment. 23 In this pitiful state, he is approached by Satya P•r, who holds out one last alternative. ” Ever polite and sorely tempted, the bråhman$a resists the cry of his stomach and refuses to jettison the last remnants of his dignity as a bråhman$a, demurring on the grounds that Satya P•r is yavana and such worship would be improper.
Pathan or Turk). The implication of the nonspecific term yavana operates on the controlling premise that someone whose ways are not of the traditional “Hindu” (the term is occasionally used adjectivally, but never nominally) has taken control of the countryside, and that in itself poses a threat to the stability of a common brahmanical culture, especially in the unsettled reaches of Bengal. It is easy to see how the yavana category as a generic “other” becomes associated with its alternative “phirinŸg•,” applied specifically to the Portuguese (and French), but coming to designate all Europeans, many of whom arrived by ship through the Bay of Bengal.
16 While yavana is often translated as “Muslim,” its derivation is a word indicating “Ionian” or “Greek,” with the implication that a yavana is someone who comes overland from the west (about the only direction from which new peoples entered Bengal in numbers until the colonial period). , Pathan or Turk). The implication of the nonspecific term yavana operates on the controlling premise that someone whose ways are not of the traditional “Hindu” (the term is occasionally used adjectivally, but never nominally) has taken control of the countryside, and that in itself poses a threat to the stability of a common brahmanical culture, especially in the unsettled reaches of Bengal.