In academic no less than popular thought, India is frequently represented as the quintessential land of religion. Disenchanting India qualifies this representation through an analysis of the contemporary Indian rationalist organisations (those that affirm the values and attitudes of atheism, humanism or free-thinking).To understand the genesis of organised rationalism in India the book addresses the rationalists’ emphasis on maintaining links to atheism and materialism in ancient India and outlines their strong ties to the intellectual currents of modern European history. At the heart of Disen ... More

In academic no less than popular thought, India is frequently represented as the quintessential land of religion. Disenchanting India qualifies this representation through an analysis of the contemporary Indian rationalist organisations (those that affirm the values and attitudes of atheism, humanism or free-thinking).To understand the genesis of organised rationalism in India the book addresses the rationalists’ emphasis on maintaining links to atheism and materialism in ancient India and outlines their strong ties to the intellectual currents of modern European history. At the heart of Disenchanting India lies an ethnography of the organisation “Andhashraddha Nirmulan Samiti” (Organisation for the Eradication of Superstition) based in Maharashtra. This account describes the organization’s efforts to promote a scientific temper and combat the beliefs and practices it regards as superstitious. It also includes an analysis of rationalism in the day to day lives of its members and in relation to the organization’s controversial position within Indian society.The book outlines the distinguishing characteristics of this organisation through a depiction of the rationalists’ specific “mode of unbelief” in comparison to “modes of religiosity”. Alongside a critical engagement with the work of Max Weber and Charles Taylor, the theoretical discussion of modes of unbelief further provides an original basis for comparative studies of similar movements in a trans-cultural perspective. Finally, Disenchanting India can be situated within the contemporary debates about the nature of rationalism in Indian intellectual life and cultural politics. It thereby engages with debates that are as crucial for Anthropology and Religious Studies as they are for Post-colonial Studies, Sociology and History.