1) Sanskrit: The use of Sanskrit, revived after the period of the Mauryas, increased throughout Indian history to provide a potential communication bridge for the many dialects of the country. Although it first started out being learned by Brahminical priests, Sanskrit was soon adopted for nonreligious purposes. It later became implemented into Indian literature and poetry, seen in the renowned texts the Mahabharata and the Ramayana. These ancient works provide a depiction of the historical and religious concepts of India through the form of descriptive language, and are still widely known and understood all over the country. Over the summer, I read the Ramayana, and found the epic to include many of the concepts I learned about in my Hinduism class during fall semester, including how the caste system functions and the role of women both from a religious and cultural perspective. I’m looking forward to seeing how these texts are discussed during our stay in India, as I feel Indian literature merges the country’s ancient concepts into its contemporary culture through its timeless teachings.
2) Architecture: According to McLeod’s narrative of the Mughal Era, its leaders, especially Shah Jahan, had a tremendous religious impact on the architecture present in India today. McLeod also notes the differences between the various Mughal leaders, specifically Akbar and Shah. He notes that when Shah came into power he “moved the…empire away from Akbar’s religious eclecticism” (McLeod, 54). However, he did remain involved with the religious leadership of India. After Shah’s wife died, the Taj Mahal was built to preserve her memory. Not only does it serve as a commemoration for the late Mumtaz Mahall, but it also meant to represent God’s judgment residing over humanity. In addition, Shah constructed Shahjahanabad (now recognized as Old Delhi), which holds the Red Fort and Jami Masjid. The region was overseen by Shah as the Mughal dynasty seat until it came to an end in 1857. Knowing about the religious background will make viewing these architectural marvels (the Taj Mahal in particular) a fuller, more interdisciplinary experience. How might these structures have transformed during the process of globalization?
3) The Hindu-Muslim Divide: In the section “Socioreligious Reform Movements” of Chapter 6, McLeod discusses the emerging divide between Hindus and Muslims, catalyzed by the British rule. He mentions various Hinduism reformers like Swami Dayananda Saraswati, who believed in sharing his monotheistic worship, which led to the establishment of the Arya Samaj. Through its branch that was committed to social service, it seemed to follow in the footsteps of Christian missionaries, which from history connotes the destruction of culture that is not “Western.” Another concept McLeod talks about is the spurring of Western interest in Indian religions, especially Hinduism. Western influence, whether it’s in reference to the impact of British Rule and Christianity or Europeans being introduced to Eastern spiritual practices, still seems to have a very strong grip on India as a political/religious nation. I’m curious to see how our experience in India both confirms and denies the long historical hold Britain has kept on the country, as well as how the Hindu/Muslim divide has transformed since India became independent.
4) Indian princes: I’ve heard many tales by high school peers boasting that they have an Indian prince as a friend. Reading this book gives me more insight as to why these statements may not be as unbelievable as they seem. McLeod articulates in his chapter “The Struggle For Independence,” that the princes in India during the early 20th century received very little sovereign recognition until Montagu and Chelmsford created the Chamber of Princes (McLeod, 104). Here princes were able to meet and discuss matters with British authority, which was a tactic of the British to maintain support. However, princes, being of closer status to their European overseers, may have had very different ideas of reform than lower socioeconomic classes. Gandhi, a strong advocate of independent India, insisted on satyagraha, or the concept of resisting unjust laws. These two very different political reformation categories that are widely discussed during the timeframe of the early to mid-20th century still must have a huge impact on Indian society today. What do those contemporary Indian princes/royal individuals advocate for now that they are no longer in the pocket of Britain? How does Westernization influence each of the classes?
5) Indira Gandhi: A large aspect that the Nehru-Gandhi dynastic period that is likely to have continuing significance in modern India is female political figures, brought about by the discussion of Indira Gandhi. She was a very powerful force of India in the mid 1900’s, but some of her policies were disliked. A couple of the most problematic were the clearance of slums in the Mughal city in old Delhi and sterilization. In a globalizing country, how are these two concepts-reproductive and human rights-discussed under the various regional governments of India, and how do women in government oppose or advocate for the citizens that these issues pertain to? Another relevant topic that relates to Gandhi’s sterilization policy for population control is gender. Under her power, it was men who underwent vasectomy surgery to become sterile. How were women talked about under this policy, and what may be the female reproductive rights issues in the country today?