Western Hindus and 'Global Hinduism' - Discourses on Conversion to 'Hindu-Religions', Acceptance of Converts and Social Engagement

The paper deals with the problem of (the often supposedly impossible) conversion to “Hinduism”. I start with an outline of what I call the ‘no conversion possible’ paradigm, and briefl y point to the lack of refl ection on acceptance of converts in most theories of religious conversion. Then, two examples are presented: Firstly, I consider conversion to ISKCON and the discourse on the Hare Krishna movement’s Hinduness. Secondly, I give a brief outline of the globalsanatana dharmamovement as inaugurated by Satguru Siva Subramuniyaswami, a converted American Hindu based in Hawai’i. In the conclusion, I refl ect on (civic) social capital and engagement in global networks as a means to gain acceptance as converts to Hinduism. I argue in line with Stepick, Rey and Mahler (2009) that the religious movements’ civic engagement (in these cases engagement in favour of the Indian diasporic communities and of Hindus in India) provides a means for the individual, non-Indian converts to acquire the social capital that is necessary for gaining acceptance as ‘Hindus’ in certain contexts.

How Teresa and Maria Margaretha migrated to Nordstrand: Translation of Relics and Transformation of a German Island into a Catholic Dutch enclave in the 17th century

When on 26 May 1662 the founding first stone was laid for a new church on the island Nordstrand at the coast of Schleswig, relics of Teresa of Avila (1515-1582) and of the Dutch Carmelite abbess Maria Margaretha ab Angelis (1605-1658) were inserted. This church was built for Dutch dyke builders who were called to reconstruct the island after its destruction by flood in 1634; coming from a Catholic background and from the Dutch Republic which was at war with Spain at that time, the dyke builders and their families were guaranteed religious freedom in the Lutheran duchy of Holstein. In this paper, the reasons for the choice for the Spanish mystic Teresa of Avila and for the Dutch Carmelite abbess Maria Margaretha are discussed. The latter patroness was never beatified but had died in the smell of holiness; after her death several miracles were ascribed to her. It is understandable that migrants brought relics of their appreciated holy persons who would remind them of their homeland. The paper will first shortly introduce the two patronesses of the church. In the second part, the reasons for this choice will be discussed. Behind this translation of relics not only spiritual reasons played a role. The function of the translation of the saints was first to keep up geographical and political connections with the old country (both Spain and the Netherlands), secondly to perpetuate personal-familial relationships (esp. with Maria Margaretha), thirdly to strengthen the confessional identity in a non-Catholic environment. Fourthly the transfer brought a certain model of Christian life and reform to the new place of living, which in the second part of the 17th century became marked as “Jansenist”. The paper shows the transformation of the island into an enclave of Dutch Catholic culture.