My Grandmother’s Gita [Minda Barat]
Introduction
Even the most secular ideals of the modern West, human rights, equality, and liberalism—carry the fingerprints of ancient Christian revolution. At its core, Dominion: The Making of the Western Mind by Tom Holland argues that these values are deeply rooted in Christian thought, whether we recognize it or not.[1]
Holland explores how Christianity’s moral vision—centered on humility, compassion, and the worth of the marginalized—has shaped Western culture for over two thousand years. Rather than offering a traditional history of Christianity, Dominion traces the subtle yet profound influence of Christian ideas on movements that often appear secular or oppositional. Holland’s central claim is striking even in a post-Christian age; our deepest moral instincts remain unmistakably Christian.[2]
I must admit this book stretches far beyond my capacity to retain each chapter with photographic precision. Its historical scope and philosophical detail call for slow, reflective reading—more like absorbing a symphony than scanning a textbook. I am still digesting its implications, chapter by chapter, multiple times returning to passages that challenge my assumptions or deepen my understanding of how faith has shaped culture.
Religion
One chapter that particularly caught my attention is Religion because I am most familiar with it.[3] I was raised by my grandmother who was a devout Hindu. I relate to the Bhagavad Gita. The book is often called The Song of God—is a sacred Hindu text that blends spiritual wisdom with practical guidance for living. Similar to the Bible for Christians. My grandmother would tell me stories from the Bhagavad Gita.
I was 10 years old, when I heard about the practice of sati (suttee)[4] I asked my grandmother how she escaped such a horrid ritual (she was a Malaysian-born, widow). No one practices sati in Malaysia (one can go to jail). I also remember asking my grandmother if I am subject to sati if I marry an Indian man and he dies. A 10-year-old girl’s questions! She assured me that the Bhagavad Gita does not mention or endorse the practice of sati. While the term sati in Sanskrit means “truthful” or “virtuous woman,” and is also the name of a goddess in Hindu mythology, the Gita itself focuses on spiritual philosophy, duty (dharma), and the nature of the self—not social customs or widowhood rituals.
In the book Dominion, the story of the British surgeon who witness the woman Ambabai, “as she circled the pyre, then climbing into the pyre, she made herself comfortable beside her husband’s corpse, began to sing her own funeral song. Ambabai never changed her position, nor did she scream…Smoke billowed. The sun set….Ambabai had become what she had set out to become : a ‘good woman,’ a sati.[5] This led me to explore Holland’s argument.
Tom Holland’s Dominion touches on the practice of sati (suttee)—the historical Hindu ritual of widow immolation—not to critique Hinduism broadly, but to illustrate how Christian moral frameworks reshaped global norms, especially around human dignity and suffering. Here are three key points he emphasizes in that context:
- Christianity’s Challenge to Ritualized Violence
Holland contrasts the Christian emphasis on compassion and the sanctity of individual life with practices like sati, which were historically justified through religious and cultural tradition. He argues that Christian moral sensibilities, particularly the idea that every life has intrinsic worth, led Western reformers to oppose such rituals, even when they were deeply embedded in other societies.[6]
- The Global Reach of Christian Ethics
He shows how Christian-influenced British colonial officials, especially in the 19th century, condemned and eventually outlawed sati in India. While colonialism had its own moral contradictions, Holland suggests that the abolition of sati was driven by a Christian-informed belief in protecting the vulnerable, especially women, from institutionalized harm.
- The Invisible Influence of Christian Morality
Holland’s broader point is that many modern humanitarian instincts—such as opposing widow immolation—are not universal but stem from Christian moral revolutions. Even secular human rights campaigns often echo Christian values, whether consciously or not
Conclusion
Dominion invites readers to reconsider the moral foundations of the modern West—not as neutral or universal, but as deeply shaped by the Christian morals. Holland’s exploration of sati, and the moral outrage it provoked among Christian-influenced reformers, reveals how faith traditions can redefine cultural norms and elevate the dignity of the vulnerable. As someone raised in a Hindu household, I found this intersection of religious narratives both challenging and illuminating. My grandmother’s teachings from the Bhagavad Gita emphasized spiritual wisdom and personal duty, yet Holland’s account reminded me how different traditions frame justice, suffering, and reform.
Though I cannot claim mastery over every chapter, Dominion has stirred a deeper awareness of how embedded Christian ethics are in the moral instincts we often take for granted. It has also prompted me to reflect more critically on the spiritual legacies, both Hindu and Christian—that shape my own understanding of compassion, courage, and conscience. In that sense, Holland’s work is not just a history, it is an invitation to see the moral shape of the world with new eyes.
[1] Tom Holland, Dominion: The Making of the Western Mind (London: Little, Brown, 2019), xxv.
[2] Holland, xxv.
[3] Holland, 397.
[4] Holland, 398.
[5] Holland, 398.
[6] Holland, 402.
About the Author
Shela Sullivan
Born and raised on the vibrant Penang Island in Malaysia, I cherish the Malaysian greeting, “Mari Makan!!” which reflects the warmth of shared meals. Since 1996, I have called Oregon my home enjoying the raindrops and the serenity of its beaches. The ocean connects me to nature and energizes me. I am a Wife - Mentor - Traveling Pastor - Sourcing Manager Construction. Favorite Bible Verse: "Delight yourself in the Lord, and He will give you the desires of your heart." ~ Psalm 37:4~ I reside with my husband, David and our fur-baby Rolo. We share passions for travelling, culture, diverse cuisines, home improvements, classic cars and laughter.10 responses to “My Grandmother’s Gita [Minda Barat]”
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Thanks Shela, love the personal reflection, how you wove your grandmother’s Hindu stories with Holland’s Christian moral argument in a way that makes the contrast really live. Thank you.
When you reflect on Holland’s claim that many of our humanitarian instincts are “invisible” Christian legacies, how do you reconcile that with the wisdom and moral vision you also inherited from the Bhagavad Gita and your grandmother’s teachings?
Thank you for your question Glyn.
Reconciling these influences is not about choosing one over the other. It is about recognizing that moral wisdom often converges across traditions. What Holland calls “invisible Christian legacies” may be more visible in Western institutions, but the impulse toward compassion and justice is not exclusive to Christianity. It is echoed in the Bhagavad Gita’s call to act with integrity.
So perhaps the reconciliation lies in acknowledging that moral vision is not the monopoly of any one tradition. Instead, it is a tapestry woven from many threads including Christian, Hindu, familial, cultural—each offering its own shade of insight into what it means to live ethically and care deeply.
My upbringing shaped by the Bhagavad Gita and been lived in the wisdom of my grandmother steeped in dharmic traditions, these values do not feel foreign or borrowed, they feel universal The Gita teaches karma yoga—selfless action without attachment to outcomes, as a path to spiritual liberation. It emphasizes duty, compassion, and equanimity.
Shela
Thanks for how you related this to your own history. As you reflect on the Malaysian culture, are there other Christian influences that have made their way into the mainstream Malaysian culture?
Thank you Jeff for your question.
While Holland argues that many humanitarian instincts stem from Christianity, values like compassion and duty also exist in the Bhagavad Gita and my grandmother’s teachings. Moral wisdom is not exclusive, it is a blend of traditions that all point toward ethical living.
Christianity has shaped Malaysian culture through mission schools, hospitals, and community values—especially in East Malaysia. These influences quietly contribute to education, healthcare, and moral life, even in a predominantly Islamic society.
Hey Shela,
Thank you for such a thoughtful post. You carry such a rich Malaysian heritage, and I would love to hear how that has shaped your journey in the West. Are there particular ways Western Christianity has reshaped your thinking, and what aspects of your Malaysian traditions have you held onto along the way?
Hi Elysse, thank you for your question.
Western Christianity has reshaped my thinking by emphasizing the idea of grace, the notion that love and forgiveness are freely given, not earned. It has challenged me to see moral worth beyond duty and performance, and to embrace vulnerability as strength. The teachings of Jesus, especially his radical compassion for the marginalized, have deepened my understanding of justice and mercy.
At the same time, I have held tightly to my Malaysian traditions: the communal spirit, respect for elders, and the rhythm of rituals that ground me. My cultural heritage taught me the value of harmony, humility, and honoring ancestry. These traditions keep me rooted, even as my worldview expands.
Hi Shela, Thank you for your post and the insight into your life. It sounds like sati is a practice associated with Hinduism, but is not part of the sacred text. Nonetheless it became culturally normal and associated with that faith. Where do you see parallels with Christianity in the West? How can we guard against cultural norms that are supposedly normal, but mis-represent Jesus?
Thank you Julie for your question.
While 1 Timothy 2:12 has been used to limit women’s leadership in churches, many scholars argue this reflects cultural patriarchy more than enduring theological truth. Western Christianity has often mirrored societal norms—especially from Greco-Roman and American contexts—that shaped how Scripture was interpreted.
Though some traditions promote male-only leadership, others like Pentecostal and global churches have long embraced women in ministry. The missionary movement itself was often led by women, despite institutional resistance.
This mirrors the case of sati in Hinduism—a cultural practice wrongly tied to religious doctrine. To avoid misrepresenting Jesus’ inclusive message, Christians must read Scripture in context, listen to marginalized voices, and stay rooted in Christ’s example of empowering women.
Hey Shela! You referenced how Holland’s account reminded me how different traditions frame justice, suffering, and reform. What suprised you the most?
Thank you for your question Daren.
Holland’s claim, that somewhat Christianity brought compassion and justice into the world surprised. They already existed.