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ommending attention to the ‘texture’ of factual historical works in this regard. Of
course, texture can be misleading. Works can be deliberately imbued with a fac-
tual texture—to heighten dramatic effect or deliberately mislead
19
—and Burke
rhetorically (1990:283) asks: ‘If there is an irreducibly mythical element in all his-
torical writing, does anything go, are there no criteria for preferring one account
or interpretation of the past to another?’ He does not answer this question (at
least, not in this article)
20
, but, as Ginzburg (1999:101) points out, such views are
simplistic, for they focus upon ‘the final literary product, disregarding the research
(archival, philological, statistical, and so forth) that made it possible’. And in such
research, there are, certainly, many such criteria. If not “facts”, at least sources of
information can be thoroughly documented (as I will certainly do), and evidence
can be provided as to the reliability of these sources (I did this earlier, pp.14ff.).
Some testament to my own reliability is also perhaps in order—all the more due
to my personal involvement with the object of my study. As Rita M. Gross (2004:
113) writes:
A common prejudice in the discipline of religious studies is that the best scholars are
“objective” detached from and uninvolved with their subject matter. …However,
because objectivity is impossible, it is important to rethink conventional assumptions
regarding the relationship between religious identity and teaching or doing research
on religion.
Gross (2004:115) concludes that ‘the closest semblance to neutrality we can
achieve is to be aware of and self-conscious concerning the identities that influ-
ence our teaching and scholarship’. Accordingly, as José Ignacio Cabezón (2006:
32-34) writes, ‘an increasing number of [non-Christian] scholars are choosing to
“come out” as believers and practitioners’, and, moreover:
a subset of religiously “out” scholars of nonwestern religious traditions, not content
simply to embody this dual commitment silently, have begun to write in discursive
modes that are at once “insider” and “scholarly”.
Cabezón (2006:28-29) sees this as a legitimate corrective to the problem of schol-
ars of religion (in general) exhibiting an unconscious propensity for ‘an implicit
denigration of the Other… a denial of the fact that criticality, theory, and self-
awareness are also concerns for religion(s) in general’. Being an exponent of the
religion I am studying can only help to counter this tendency
21
.
19
On the former, see, e.g., Burke (1990), p.280; on the latter, see E.Hobsbawm & T.Ranger (1983).
20
Burke (1997:191ff.) promotes what he calls ‘Anthropological History’ as an answer to this, but
there is no space here for me to fully engage with his ideas and arguments.
21
On this, see also Christoph Schwöbel (2004).
2
2
8
8
S
S
A
A
T
T
H
H
Y
Y
A
A
S
S
A
A
I
I
B
B
A
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S
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R
Cabezón (2006:33) notes, however, that there is a sense in which ‘the Other
becomes problematic when we claim to BE-THEM’. He opts to solve this problem
by legitimizing non-Christian theology as an academic pursuit, but, whilst there
will inevitably be a few overt theological (or hagiological) tinges to my work, I will
not go this far
22
. I will very much treat Sathya Sai Baba and his followers as “the
Other”; they, not my own ideas and understandings, constitute the primary objects
of my study. As Gross (2004:117) points out:
Identification as a scholar is critical. Whatever other identities one may have, this
one cannot be absent…. Being an insider is not enough, because insiders are often
mistaken about their tradition or have limited perspectives on it.
Cabezón (2006:29) too finds it necessary to add a disclaimer to the aspersions he
casts upon scholarly pretensions to critical objectivity:
I do not wish to be read as implying that criticality, rigor, theoretical sophistication,
and self-awareness are not virtues—that these are not qualities we should be striv-
ing for in our scholarship.
For my part, I have adopted these as virtues, and, whilst my identity as an insider
remains a significant fact, for the most part, I believe it contributes in a positive
way to my role as a scholar. Gross (2004:118) notes that ‘a scholar-insider has
distinct advantages in some cases (but not all) because of the necessary link be-
tween experience and knowledge’, exemplifying this by referring to living esoteric
traditions—the like of which by definition exclude outsiders from (experiential)
knowledge of their inner workings, and I would add that (in some cases, including
my own) there are other, more subtle, advantages.
Relevant here is an observation by Donald Stone (1978:149), who refers to a
suggestion by the famous psychologist Abraham Maslow:
“love” or “affinity” for the subject being researched may produce a special kind of
objectivity which he calls “Taoist objectivity”…. ‘At the very least this kind of love
produces interest and even fascination, and therefore great patience with long hours
of observation’.
Without an affinity for Sathya Sai Baba, I could not have coped with the chal-
lenges of intense involvement at his ashram in India—sitting cross-legged on the
ground for 12 hours a day for four months waiting for a chance to speak to him—
nor could I have motivated myself to read through the huge corpus of Sai litera-
ture, nor would I have put as much time as I have into thinking about, writing and
editing this study. In this sense, simply by being better informed and acquainted
22
For an example of what my work might have been like if I had attempted to write in this vein, see
the work of Religious Studies doctoral graduate Lex Hixon (1996) on Ramakrishna.