Abstract and Keywords
For the past one hundred years, the primary form of scholarly inter-religious encounter has been inter-religious dialogue. While fruitful, such an approach is also severely limited, reflecting as it does Western assumptions about the nature of religious knowledge itself, about the bearer of religious knowledge, and about the nature of the self. The problem now being examined in the postcolonial comparative study of religion is quite straightforward: the categories for defining religion were taken from Western traditions and then applied to other traditions, a process in which the other traditions were often found wanting, or, even if seen as complex and worthy of appreciation, were still misunderstood by Western scholars. This chapter considers the following question: In a postcolonial world, how do we see and value differences, those that are forced, those that are self-generated, and those that are an ambiguous combination of both coercion and creativity? The impetus to postcolonial comparative work and postcolonial critique of religious traditions has been initiated by those who have borne the costs of colonization and domination, who criticize its legacy, and who call for new forms of critique and interaction. The impetus for new forms of interaction and fundamental critique is not primarily the West's deconstruction of its own forms of domination, but is a response to the work of those, who albeit colonized, resisted colonization from its beginning, and have continuously asserted their subjectivity and agency.
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