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Scholars have long recognized the transformative impact that colonialism had on Buddhist institutions, identities, thought, and practice. The period marked the rise of politicized identities linking Buddhism to anti-colonial nationalist movements alongside boisterous discussions about reforming Buddhism to its “innate” humanistic, scientific core. For many decades, histories of Buddhism under colonialism generally subscribed to a singular narrative in which colonial forces leveled such monumental changes that almost all forms of modern Buddhism were seen as derivative of ideologies introduced by Western colonial regimes. These narratives, however, only tell some of the story. Beginning in the last decades of the 20th century, scholarship has increasingly shown how Buddhists responded in a multitude of ways to colonial influence. There was resistance and collusion as well as instances where colonial systems had only minimal impact. Numerous ideas about Buddhism which for most of the 20th century were taken for granted—that the text is closer to “true” Buddhism than contemporary practice, that texts composed in “classical” languages are more authoritative than those in the vernacular, that Buddhism is not really a religion at all but more like a science of the mind or philosophy, that Buddhism is less ritualistic and more rational than other religious traditions, and so on—have their roots in the colonial encounter with Buddhism. Any student wishing to understand the place of Buddhism during the colonial period must consider the multiple trajectories and plural histories rather than singular, monolithic narratives.