By L. Zastoupil
This e-book investigates Rammohun Roy as a transnational megastar. It examines the position of spiritual heterodoxy--particularly Christian Unitarianism--in reworking a colonial outsider into an imagined member of the rising Victorian social order It makes use of his status to shed clean gentle on nineteenth-century British reformers, together with advocates of liberty of the clicking, early feminists, unfastened exchange imperialists, and constitutional reformers reminiscent of Jeremy Bentham. Rammohun Roy's highbrow agendas also are interrogated, relatively how he hired Unitarianism and the British satiric culture to undermine colonial rule in Bengal and provincialize England as a laggard state within the development in the direction of rational faith and political liberty.
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Additional resources for Rammohun Roy and the Making of Victorian Britain (Palgrave Studies in Cultural and Intellectual History)
In 1827 the Dublin minister published a work proving, in his view, that the doctrine of the Trinity was neither scriptural nor rational. 54 For the Dubliner—and many other Unitarians—there was no mistaking the meaning or importance of Rammohun’s writings about the Bible. Rammohun’s religious identity is discussed in appendix A. Here the question is why did Rammohun stop localizing using a Deist framework and turn instead to Unitarian discourse? The testimony of Deocar Schmid provides important clues.
Lord Shelburne continued this tradition, drawing first Richard Price and then Priestley into his inner circle. Shelburne also relied upon Lindsey as an informant about cabinet affairs and as a conduit of information with provincial Dissenters. 65 This trend continued in the early decades of the next century. 66 Another example is William Roscoe, one of Liverpool’s most influential denizens before his death in 1831. Lawyer, banker, poet, historian, botanist, civic activist, social reformer, political radical, abolitionist, and MP, Roscoe’s legacy in Liverpool was enormous.
A. Bayly demonstrates, a vibrant public sphere existed in north India. Circulating manuscripts, oral discussions, public recitals, and popular entertainment fashioned a public arena akin to the one that Jürgen Habermas linked to the rise of print media in early modern Europe. Centuries of Muslim rule meant that Indo-Persian cultural norms—and the Persian language—were pervasive. 15 Rammohun’s Persian skills and manuscripts are reflective of this age. They also earned him respect. ”18 His Persian skills stood Rammohun in good stead with Bengal’s new colonial masters.
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