Encountering Diversity in Indian Biblical Studies: A Biblical Masala, edited by David J. Chalcraft and Zhodi Angami, addresses the changed circumstances in the Indian political arena, which values unity over diversity (p. 9). For centuries, Indian biblical interpretation has been dominated by monolithic (Western) hermeneutical traditions. Post-Western contextual theologies such as Dalit and Tribal theology emerged to redress this imbalance by attending to local issues such as caste dynamics, gender inequality, Northeastern tribal dilemmas, and Dalits’ struggles. Biblical Masala seeks to complement these contextual theologies by analysing various biblical narratives that may promote the interests of diverse Indian communities.

The subtitle Biblical Masala encapsulates the book’s essence by highlighting the rich tapestry of interpretations, methodologies, and cultural contexts that constitute Indian biblical studies. This title signifies a blend of unique elements, much like the vibrant combinations found in Indian cuisine, and emphasizes the importance of local social issues in shaping Indian biblical studies (p. 1). In this way, the term “Masala” sets the stage for meaningful dialogue among various stakeholders – scholars, theologians, and lay readers – inviting them to engage with the rich diversity of voices in Indian biblical scholarship and to consider how these varied perspectives can enrich their comprehension of scripture.

The editors divide this book into five thematic sections, each addressing a distinct aspect of Indian biblical studies. The first, “Historical episodes of biblical studies in India from a British perspective”, offers insights from a UK vantage point, analysing the Indian approaches and strategies to interpreting the Bible. Section 2, “Reading with a social conscience”, focuses on Indian diachronic exegesis, aiming to produce interpretations that resonate with an Indian audience. The chapter by P. Joseph Titus (pp. 137–48), “Holiness school’s response to economic injustice”, exemplifies this interpretive framework by analysing Leviticus 25 through a model inspired by Gadamer’s concept of the fusion of horizons. This methodology involves a three-step process: (1) a diachronic analysis of the historical and thematic horizon presented in Leviticus 25; (2) a thorough examination of the contemporary cultural and social horizons of Indian readers; and (3) an exploration of potential syntheses between these two horizons. The third section, “Dalit/Madiga Hermeneutics”, concerns Dalit biblical exegesis and focuses on the desperate situation of the Dalits. For instance, Jeeva Kumar Ravela (pp. 212–31), in his chapter “Why are times not kept by the almighty? Job, violence and God: a Dalit contextual reading of Job 24”, rereads Job 24 from a Dalit perspective, illustrating that Dalits’ rejection of the caste system resonates with Job’s message of hope. The fourth section, “Tribal hermeneutics”, focuses on the Northeastern tribal communities’ interpretation of biblical texts, which reimagines these narratives to reflect their socioeconomic challenges. For example, K. Lallawmzuala in his chapter, “Reading Amos 6: 1–7 in the light of Mitzo values and ethos” (pp. 244–62), rereads the socioeconomic concerns expressed in Amos 6: 1–7 against Mitzo social ethos and values. This analysis reveals that the socioeconomic issues faced by eighth-century Israel originated from the disruptions to traditional tribal communitarian structures, demonstrating that Amos 6: 1–7 can usefully inform contemporary discussions among Northeastern tribal communities regarding economic disparities and social cohesion. Section 5, “An empirical turn? The (visual) ethnography of biblical encounter”, draws significantly on fieldwork conducted in India. In her article “The use of the Bible in the institutional body language of Christian schools in India: mediating Western, Christian or Western-Christian culture in contemporary India?” (pp. 317–58), Sally Elton-Chalcraft examines the role of Bible reading and devotional practices within Christian educational institutions. She illustrates that Bible reading and devotional sessions sustain many teachers’ faith and empower them personally and professionally. Furthermore, Christian teachers, learners, and their families found biblical narratives edifying, whereas Hindu, Muslim and Sikh teachers, children or parents either tolerated or ignored displays of biblical texts. Elton-Chalcraft further notes the pronounced differences in the schools’ engagement with the cultural diversity of their communities, suggesting a spectrum of attitudes towards inclusivity and representation within the educational environment.

“Encountering diversity in Indian biblical studies” adeptly critiques the Western hermeneutical frameworks by spotlighting post-Western contextual theologies like Dalit and Tribal theology, effectively addressing local issues such as caste dynamics and gender inequality. Admittedly, the thematic organization enriches the discourse. However, the book would benefit from a conclusion that integrates the diverse voices within each section. For example, individual chapters such as P. Joseph Titus’s diachronic analysis and Jeeva Kumar Ravela’s Dalit perspective on Job offer valuable insights. A creative conclusion, which provides a cross-sectional dialogue between these differing interpretations, I believe, could further illuminate the multifaceted nature of Indian biblical studies. Similarly, the empirical methodologies in the final section invigorate the conversation. However, they raise questions about the representativeness of the fieldwork findings. For instance, the field study overlooks the St. Thomas Christians, the oldest Indian Christian community, raising important questions about the comprehensiveness and inclusivity of the research findings within the broader context of Indian biblical studies.

Overall, Biblical Masala significantly contributes to Indian biblical studies, particularly for those interested in postcolonial theology, contextual hermeneutics and the ongoing indigenization of biblical interpretation. Building upon the presupposition that “the meaning of a biblical text is not singular but multiple” (p. 7), this book highlights the need to embrace and celebrate the richness and complexity of Indian diversity and pluralism. However, a deeper synthesis of the varied perspectives would have enhanced the book’s analytical depth, providing a more nuanced understanding of scripture in India’s pluralistic society.