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  1.  13
    Gandhi and the Jews, the Jews and Gandhi: An Overall Perspective.Shimon Lev - 2023 - International Journal of Hindu Studies 27 (3):393-409.
    Mohandas K. Gandhi (1869–1948)’s relationship with the Jews is explored in this article. The history of this relationship can be divided into two different periods. The first begins during his formative years in South Africa from 1893 to 1914, and the second, during his political activism in India thereafter. The article points out that Gandhi’s close Jewish associates in South Africa, although coming primarily from a Theosophist background, considered their support of Gandhi and his struggle to represent their core Jewish (...)
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  2.  7
    Introduction.Shimon Lev & Ithamar Theodor - 2023 - International Journal of Hindu Studies 27 (3):347-350.
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  3.  10
    Voices from the Margins: Early Modern Nāth Yogī Teachings for Muslim Publics.Christine Marrewa-Karwoski - 2023 - International Journal of Hindu Studies 27 (3):303-330.
    The Avali Silūk (The Ultimate Song) and the Kāfir Bodh (The Wisdom of the Infidels) are lesser-known yogic granths, or treatises, in the early modern North Hindustani Nāth literary tradition. Erased from the modern literary canon in the mid-twentieth century, these multilingual teachings are crucial to understanding how the Nāth Yogīs conceptualized their complex relationships with Muslim communities around the time of the Nāth sampradāy’s foundation. Although the better-known Sabadī (The Sacred Utterances) attributed to Guru Gorakhnāth frequently speaks of the (...)
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  4.  14
    Thinking about Ethical Politics: Gandhi’s Spirituality versus Levinas’s Philosophy.Hanoch Ben Pazi - 2023 - International Journal of Hindu Studies 27 (3):361-375.
    In 1962, Emmanuel Levinas (1906–1995) was asked about the political implications of his ethics and the possible similarity between his philosophy and the writing of Mohandas K. Gandhi (1869–1948). They both were aware of the considerable tensions between politics and ethics. Both tried to construct ethical politics, and both thought about the ethical aspects of politics. The differences were obvious. Gandhi was an Indian thinker who embraced Hinduism, Christian ethics, Western philosophy, and Leo Tolstoy’s spiritual writings. Levinas was a Western (...)
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  5.  10
    Gandhi the Artist.Daniel Raveh - 2023 - International Journal of Hindu Studies 27 (3):351-360.
    Daya Krishna, one of the most original voices of contemporary Indian philosophy, writes that “Gandhi is as rare as…a Shakespeare or a Michelangelo” (1999). Mohandas K. Gandhi himself writes that “Jesus was, to my mind, a supreme artist” (1924). And Tridip Suhrud, Gandhian and Gandhi scholar, speaks of “Gandhi’s striving to lead the life of a ‘supreme artist’ ” (2018). The question raised in this article is this: If Gandhi was an artist, then what is his artwork? In reply, the (...)
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  6.  7
    The Other’s Other: Being Non-Hindu in Colonial India. [REVIEW]Herman Tull - 2023 - International Journal of Hindu Studies 27 (3):411-417.
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  7.  11
    Rebb Binyamin’s Gandhi: India, Islam, and the Question of Palestine.Avi-ram Tzoreff - 2023 - International Journal of Hindu Studies 27 (3):377-391.
    Rebb Binyamin (pseudonym of Yehoshua Radler-Feldman; 1880–1957) was a leading figure in movements that called for the establishment of a joint Jewish-Arab political framework in Palestine and that sharply criticized the Zionist cooperation with the British colonial authorities. In the early 1920s, he began exploring the writings of Mohandas K. Gandhi (1869–1948) as the basis for his critical approach toward the hegemonic Zionist discourse. In his writings Rebb Binyamin emphasized Gandhi’s refusal to reconcile himself to the British colonial “divide and (...)
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  8.  23
    Shifting Śāstric Śiva: Co-operating Epic Mythology and Philosophy in India’s Classical Period.Shubha Pathak - 2023 - International Journal of Hindu Studies 27 (2):173-212.
    This study accounts for disparate portrayals of divine destroyer Śiva in the normative Rāmāyaṇa and Mahābhārata as opposed to Kālidāsa’s amatory Kumārasaṃbhava and Raghuvaṃśa by contrasting the primary and secondary Sanskrit epic authors’ respective reliances on the Mānavadharmaśāstra and the Kāmasūtra. By arguing, per Richard Johnson’s postpoststructuralism, that these mythological and philosophical differences deliberately reflect those poets’ specific sociohistorical contexts, this inquiry accounts more accurately for Śiva’s classical-epic depictions than do Stella Kramrisch’s and Wendy Doniger [O’Flaherty]’s investigations informed by Claude (...)
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  9.  13
    Rethinking the Early Sufi Romance: The Case of Cāndāyan.Heidi Pauwels - 2023 - International Journal of Hindu Studies 27 (2):253-279.
    In the formation of vernacular North Indian literature in “Hindavī,” an important role is played by “Sufi romance” (premākhyān). The earliest love narrative known as Cāndāyan, written in 1379–80, by Maulānā Dāūd has been cited as evidence supporting arguments about the rise of literary vernaculars by scholars foregrounding religious and political factors in that process. The purpose of this article is to rethink the broader arguments by revisiting the historical circumstances at the time and through a close reading for affect. (...)
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