Hostname: page-component-586b7cd67f-dlnhk Total loading time: 0 Render date: 2024-11-24T22:29:04.503Z Has data issue: false hasContentIssue false

The Hindu Cosmopolitanism of Sister Nivedita (Margaret Elizabeth Noble): An Irish Self in Imperial Currents

Published online by Cambridge University Press:  27 December 2019

Ankur Barua*
Affiliation:
University of Cambridge

Abstract

Sister Nivedita (Margaret Elizabeth Noble), a prominent disciple of the Hindu guru Swami Vivekananda, creatively reconfigured some traditional Vedantic vocabularies to present the “cosmo-national” individual as one who is not antithetical to but is deeply immersed in the densities of national locations. As we situate Nivedita’s “vernacular cosmopolitanism” in post-Saidian academic cultures, one of the most striking features of her reiteration of the theme that Indians should seek the universal in and through the particularities of their national histories, cultural norms, and religious systems is that it is grounded in an East-West binary, where specific values, sensibilities, and themes are attributed to each pole—primarily material to the Western and spiritual to the Eastern. The locations of her life and thought within this binary generate a complex combination of certain highly perceptive readings of Eastern styles of living; spiritual idealizations and ahistorical romanticizations of some traditional Hindu beliefs, traditions, and customs; global visions of internationalist exchanges across humanity; and pointed critiques of the operations of empire—while, occasionally, she can herself challenge the binary as an inexact classification.

Type
Articles
Copyright
© Copyright by the President and Fellows of Harvard College, 2020 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Brian A. Hatcher, Eclecticism and Modern Hindu Discourse (New York: Oxford University Press, 1999).

2 Introduction to The Political Philosophy of Cosmopolitanism (ed. Gillian Brock and Harry Brighouse; Cambridge: Cambridge University Press, 2005) 1–9, at 2–3.

3 Angela Taraborrelli, Contemporary Cosmopolitanism (London: Bloomsbury, 2015) 89.

4 Ulrich Beck, “The Truth of Others: A Cosmopolitan Approach,” Common Knowledge 10 (2004) 430–49, at 438–40.

5 Pnina Werbner, “Paradoxes of Postcolonial Vernacular Cosmopolitanism in South Asia and the Diaspora,” in The Ashgate Research Companion to Cosmopolitanism (ed. Maria Rovisco and Magdalena Nowicka; Farnham: Ashgate, 2011) 107–23, at 109.

6 Kwame Anthony Appiah, “Cosmopolitan Patriots,” in Cosmopolitics: Thinking and Feeling beyond the Nation (ed. Pheng Cheah and Bruce Robbins; Minneapolis: University of Minnesota Press, 1998) 91–114, at 97.

7 Sister Nivedita, The Complete Works of Sister Nivedita (5 vols.; Calcutta: Sister Nivedita Girls’ School, 1967). Henceforth, CW (page references appear in parentheses within the text).

8 Gwilym Beckerlegge, “The ‘Irishness’ of Margaret Noble/Sister Nivedita,” Prabuddha Bharati 122 (2017) 118–36, at 133.

9 Maina Singh, “Political Activism and the Politics of Spirituality: The Layered Identities of Sister Nivedita/Margaret Noble (1867–1911),” in Ireland and India: Colonies, Culture and Empire (ed. Tadhg Foley and Maureen O’Connor; Dublin: Irish Academic Press, 2006) 39–57, at 40.

10 Ibid., 47–49.

11 Kumari Jayawardena, The White Woman’s Other Burden: Western Women and South Asia during British Colonial rule (New York and London: Routledge, 1995) 183.

12 Encountering Kālī: In the Margins, at the Center, in the West (ed. Rachel Fell McDermott and Jeffrey J. Kripal; New Delhi: Motilal Banarsidass, 2005).

13 Joyce S. Pedersen, “Love, Politics, and the Victorians: Liberal Feminism and the Politics of Social Integration,” The European Legacy 4.6 (1999) 42–57, DOI: 10.1080/10848779908580009.

14 Arvind Sharma, The Concept of Universal Religion in Modern Hindu Thought (Houndmills, Basingstoke, Hampshire: Macmillan, 1998).

15 Sarvepalli Gopal, “Nehru, Religion and Secularism,” in Tradition, Dissent and Ideology: Essays in Honour of Romila Thapar (ed. Radha Champakalakshmi and Sarvepalli Gopal; New Delhi: Oxford University Press, 1996) 195–215, at 205.

16 Richard King, Orientalism and Religion: Postcolonial Theory, India and “The Mystic East” (London: Routledge, 1999).

17 Barbara N. Ramusack, “Cultural Missionaries, Maternal Imperialists, Feminist Allies: British Women Activists in India, 1865–1945,” in Western Women and Imperialism: Complicity and Resistance (ed. Nupur Chaudhuri and Margaret Strobel; Bloomington: Indiana University Press, 1992) 119–36, at 133–34.

18 Bimanbehari Majumdar, Militant Nationalism in India (Calcutta: General Printers & Publishers, 1966) 57.

19 Purnima Bose, Organizing Empire: Individualism, Collective Agency, and India (Durham: Duke University Press, 2003).

20 Mary Conley, “Ireland, India, and the British Empire: Intraimperial Affinities and Contested Frameworks,” Radical History Review 104 (2009) 159–72, at 160.

21 Barry Crosbie, Irish Imperial Networks: Migration, Social Communication and Exchange in Nineteenth-Century India (Cambridge: Cambridge University Press, 2012) 17.

22 Jennifer Regan-Lefebvre, Cosmopolitan Nationalism in the Victorian Empire: Ireland, India and the Politics of Alfred Webb (Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2009) 131.

23 Elleke Boehmer, “Friable Transnationalism: The Question of the South African Gandhi and the Irish Nivedita,” in Ireland and India: Colonies, Culture and Empire (ed. T. Foley and M. O’Connor; Dublin: Irish Academic Press, 2006) 58–67, at 63–66.

24 Pratap Bhanu Mehta, “Cosmopolitanism and the Circle of Reason,” Political Theory 28 (2000) 619–39, at 623.

25 Taraborrelli, Contemporary Cosmopolitanism, 101.