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Catherine Clémentin-Ojha

Chad M. Bauman and Richard Fox Young (eds.), Constructing Indian Christianities. Culture, Conversion and Caste , London, New York, New Delhi, Routledge, Taylor & Francis Group, 2014, 288 p. 120$, ISBN 978-113802018-4. Depuis les années 1980, les études sur les communautés chrétiennes de

Michelle Voss Roberts


The use of the classical dance form bharatanatyam by Catholic Christians has inspired vigorous resistance from Hindus and Christians alike. The most salient of these objections relate to the use of power. Some see this form of ministry as a colonialist appropriation; others argue that it perpetuates caste and religious values that do not belong to the majority of Indian Christians, who are Dalits. While the Church may eventually abandon this form of ministry for such reasons, I argue that the case of Nav Sadhana Kala Kendra, a Catholic school of dance and music in Varanasi that produces dance programs on video disc and YouTube, subverts both forms of hegemony.

Rowena Robinson

communities on the Indian subcontinent and the emergent rich bricolage of religious traditions. A narrative of Indian Christianity takes us almost imperceptibly into the realm of cultural convergence and communication. While the concepts of ‘syncretism’ or ‘composite culture’ have framed many discussions

Namrata Chaturvedi

2015]. 14 Gnoli, Aesthetic Experience, p. xxxii. 15 Christian theological studies in India have contributed richly to the field of comparative theopoetics, by bringing in alternative frameworks to understanding Christianity in general and Indian Christianity in particular. Comparative

Frank Hoare

context needs to go beyond importing practices from Indian Christianity and translating Hindu practices for use within Christian contexts: "... a true and deep inculturation cannot result from borrowing forms from India, even if approved by ecclesiastical authorities, but will only come about through

Gabriel Reuben Louis

Indian Christianity, especially south Indian Christianity, making noteworthy the appearance of this history as his career winds down. In addition, a one-volume history covering nearly 2000 years of Indian Christianity in a prestigious series is too good to ignore. All fi fteen chapters in this book make

Pinggéra, Karl

The early modern history of Indian Christianity began with the arrival of the Portuguese (1498, the landing of Vasco da Gama in Calicut). The Catholic mission initially worked within the patronage system of the Portuguese crown (Padroado). Ongoing conflicts led to an attempt to subject the

Jesudas M. Athyal

communal identities are renegotiated in a wide range of contexts especially in the areas of religious identities, communal solidarity and the dialects of engagement of the Indian Christians in the diaspora. Chapter 1 lays out a foundation for a study of Indian Christianity in the diaspora, as the author

Arun W. Jones

that Raj has had on other scholars in his field. Eliza Kent aptly captures Raj’s impact on the field of South Asian Christianity in the opening line of her contribution: ‘With a few notable exceptions, the study of Indian Christianity prior to Selva J. Raj was dull as dishwater’ (p. 209). Through his

Mathew Schmalz

. . In Christianity in India , the eminent historian Robert Eric Frykenberg has set out an ambitious task: to write a history of Indian Christianity that engages substantive issues in the historiography of South Asia while still remaining accessible to those who know little about the cultures of the