While the scope of this site has largely been contained to the specific field of Hindu studies, this field does not exist in a vacuum; it is contained within a larger sphere known (to some) as the academic study of religion. While this discipline is contained within the larger canopy of social science. It is not a self-contained discourse playing by itself, but rather, it fertilizes and is fertilized by these other areas. I believe that each of these areas should and do (however minimally) participate in a interdisciplinary discourse. For example, the methodologies and theories developed in the field can and should be implemented by other areas of study, both within religious studies and without. In addition, I feel that Hindu scholars should take full advantage of the vast breadth of academic materials available. We should draw not only from anthropology and sociology, but also from literary criticism, cognitive science, linguistics and philosophy.
Historically, we can look at these interactions as they have changed and formatted not only the field, but the whole of social scientific research. The first obvious character to look at is Max Muller, an Indological scholar whose life's work was a translation of the Rg Veda. Yet this man has been extremely influential outside the field in a number of ways. His ideas have become some of the cornerstone thoughts on which the academic study of religion was built. Turning now to the figure of Louis Dumont, his importance both historically and currently cannot be overstated. His views on social structure and hierarchy have become a springboard for a generation of scholars. The process is also reciprocal, Hindu scholars have benefited from numerous sources. From the anthropological theories of Levi-Strauss and Geertz to the post-modern work of Derrida and Foucault. Currently, I believe that the work being done by people such as Smith, Heesterman, Doniger, Haberman, and Brooks has many applications for the field at large. They contribute ideas on methodology, ritual, and myth which should be of interest to other scholars into the field.
Another interesting facet of these studies can be drawn out in the material itself. There are, I believe many methodological issues raised by various Indian philosophers which could benefit the academic study of religion. For example, the work that is currently being done by Harold Coward on "Derrida and Indian Philosophy" should interest individuals throughout the field. Aside from the theoretical interaction between Hindu Studies and the field at large, there are also huge political issues which are currently being addressed in both areas. These issues include things such as departmental divisions, (e.g. Area studies Vs traditional disciplines) departmental funding, association organization, and a host of other issues.