We have been neglecting this blog of late, as it has been a very busy semester. Apologies to all our readers! I have still been reading and writing alongside my teaching and admin duties, however, and I want to share with you a few thoughts about how this project has been making me think differently about my teaching, and vice versa.
This semester I have been teaching a course for first and second year students entitled “Religions of South Asia” (named in honour of the illustrious journal!) that explores early Indian religion from the Vedas through to devotional and philosophical schools of Hinduism, via early Jainism and Buddhism. Meanwhile, one of my main research tasks has been putting together parts of the general introduction for our project monograph, including an overview of the historical context for our project. There are therefore obvious synergies between my teaching and research in recent months.
One problem that I have been wrestling with in my class has been the order of presentation. Currenlty I begin with Vedic religion, move into Brahmanical ideas, including the emerging tension between householder duties and the new renouncer movements and associated ideas about karma and liberation, then talk about Jainism, then Buddhism, then back to Hinduism for the epics and Purāṇas and some philosophical and devotional movements. It holds together well enough, with its broadly chronological frame.
The problem comes when I talk about the origins of Jainism and Buddhism, and the relationship between these traditions and Brahmanical Hinduism. I try to stress the geographical setting for these new traditions in the northeast, and the possibility (as highlighted by Bronkhorst) of an independent cultural background responsible for new ideas, including karma and rebirth. However, because I have already talked about the Upaniṣads and the Brahmanical tension between householder and renouncer ideals, the natural assumption of the class – following also the main body of existing scholarship – is that Buddhism and Jainism emerged within a powerfully Brahmanical culture, reacting to ideas such dominant ideas as caste and ritual, and taking on karma and rebirth from the “Hindu” fold. The chronology of my presentation creates an unintentional implication of a causal relationship.
If only I could move the class to another room to discuss Buddhism and Jainism, symbolic of the move from northwest to northeast! If only we had more time in the class to discuss the different theories and arguments about the relationship between Brahmanic and Shramanic. If only we could move to a purely thematic approach, drawing on all the traditions in a discussion of key ideas and concepts, without causing total confusion for the students who are new to the whole scene.
On the understanding that none of these is possible, I am looking at ways to change the order in which we move through the topics in order to anticipate – and prevent or at least raise questions about – these assumptions.
The same challenges are there in the writing of the project monograph introduction. Like introductory courses, introductory chapters are trying to do too much – to survey in a broad and authoritative manner, yet also to acknowledge diversity of scholarship and highlight areas where understanding is weak. Something as simple as the order of presentation can instill in the reader a sense of chronology or of hierarchy, which may not be intended by the author. And while students provide constant feedback to the lecturer, and communicate their level of understanding through class discussions and assessments, we cannot always anticipate what our readers will take away from our writing.
I am not finished with either challenge yet, but I am enjoying both!