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" "James Joyce, in his novel Finnegans Wake, in 1939, punned on the word “Hindoo” (as the British used to spell it), joking that it came from the names of two Irishmen, Hin-nessy and Doo-ley: “This is the hindoo Shimar Shin between the dooley boy and the hinnessy.
Wendy Doniger O'Flaherty (born 20 November, 1940) is an American Indologist.
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And of course, [Wendy Doniger's] translation, again is a ‘re’-translation” of others’ works” in which she has “merely added a fashionable(?) Freudian coating… Simple question: if ‘that’ much is wrong in just one story (and this is a small selection only!) — what about the rest of this book and her other translations?… It might have been better to have used the old translations and to have added her Freudian interpretation to them… In sum: The “translation” simply is UNREALIABLE... In view of all of this, I wonder indeed whether Doniger’s translation would have been accepted in the Harvard Oriental Series rather than in Penguin… And a little less hype would also do: ‘a landmark translation, the first authoritative translation in this century’ (cover); ‘to offer to more specialized scholars new interpretations of many difficult verses.’ (p. lxi) — I doubt it.
Doniger is fond of using pseudoscientific language to make her dismissive, negative and often poorly evidenced opinions on Hinduism sound weightier than they are—claiming for instance that Western feminists who embrace the Hindu Goddess are wrong because, when she compares India to Monotheistic, Male- God cultures, there is “in general an inverse ratio between the worship of goddesses and the granting of rights to human women.” Doniger does not produce any evidence to substantiate this sweeping statement which she has made....
Doniger makes clear that no history focused on an imperial centre can capture the history of the Hindus here, any more than could such a state-focused story in the days before the arrival of the Muslims. But at the same time, the very structure of her presentation points also to the import-ance of the state as a locus for understanding how the history of the Hindus depends also on an engagement with broader currents of historical change extending outside India and linking this history to larger, worldwide processes.