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This paper focuses on the discourse on Muslim women's rights in India, aiming to trace how policies concerning Muslim women affect their constitutional rights to equality and non-discrimination. In doing so, this paper explores a colonial continuity of policies in the post-independence era and the subsequent governments. The purpose of this paper is to provide an extensive and nuanced discussion on Muslim women's rights in light of their historical evolution, the existence of personal laws, and the ongoing debates on a Uniform Civil Code. This article concludes that Muslim women continue to struggle for their rights to equal citizenship at the intersection of gender, religion, colonialism, and secularism. [ABSTRACT FROM AUTHOR]

The paper examines how Hindu nationalist social service organizations, specifically the Deseeya Seva Bharathi (DSB), reconfigured the religious conception of 'Seva' to advance the project of constructing a Hindu social identity during the COVID-19 pandemic in the state of Kerala. The southern Indian state of Kerala has remained an exception in the story of the rise of the Hindu nationalist movement in contemporary India, which has repeatedly failed to make any considerable political inroads in the state. However, the disastrous economic consequences and livelihood challenges during the COVID-19 pandemic in the state, which was heavily dependent on foreign remittance and service industries, have opened up new spaces of engagement for Hindu nationalists. Drawing on the fieldwork conducted in central Kerala during the pandemic, this paper will elaborate on how the DSB used the crisis moment of the pandemic to reach out to economically and socially disadvantaged communities using the language of 'Seva' to build a Hindu social identity, which imbues the influence of majoritarian Hindu nationalist politics. The paper argues that the DSB's articulation of 'Seva' as a distinct and superior form of social service that is 'self-less', 'non-instrumental' and 'non-reciprocal' is significant in understanding the growing appeal of Hindu nationalist social service in the contested political sphere of Kerala, which is marked by competing social provisions by the state as well as other secular and religious groups. The paper notes that the reconfiguration of 'Seva' as a continuous religious concept enables Hindu nationalists to attain greater acceptance and legitimacy that even the secular state welfare could not achieve, while also concealing the inherent instrumental nature of its social service towards the construction of a Hindu social identity in the region. [ABSTRACT FROM AUTHOR]

Myths and mythological figures serve as cultural symbols that people live by and emulate. Śravaṇ Kumār is one such mythological figure. He carried his blind parents on his shoulders and, with great hardships, tried to fulfil their wish for a pilgrimage. However, before he could complete the journey, he met a tragic end at the hands of Prince Daśrath. Due to his devotion to his parents, he is revered as an ideal youth in the Indian Hindu context. One wonders what values are conveyed about a society that has, for centuries now, idealised the tragic mythical figure of Śravaṇ Kumār? What could be the underlying fascination with the tragic story of Śravaṇ Kumār, his parents, and the guilt-ridden prince responsible for their tragic deaths and the subsequent ordeal the prince's son Rām had to endure in accordance with a curse? This paper reinterprets this myth and examines its relevance in contemporary times. The reinterpretation of the myth is further discussed in connection with the relevant psychoanalytic identity development theories, keeping in view the adolescents in the urban metropolitan context in India. The paper concludes by discussing the significance of having relevant mythical and cultural ideals for the identity development of youth. [ABSTRACT FROM AUTHOR]

In the classical philosophical landscape of India, the Advaita of Śaṅkara occupies central stage. Besides the Upaniṣadic literature, the Gauḍapāda-kārikā (GK) of Gauḍapāda is the primary text in this school. Relying primarily on the GK, this essay explores the ways the issue of change can be addressed within the Advaita paradigm. For Advaitins, there exists only the singular reality of Brahman, of the character of non-differentiated consciousness. In this paradigm, the attributes of both being and blissfulness never change. Furthermore, the central teaching of Gauḍapāda is the doctrine of 'non-origination' (ajāti), that nothing is ever originated. For Advaita, change or deviation is possible only under the spell of illusion, as the absolute is changeless. By comparing the position of Gauḍapāda with other classical, non-dual philosophies, this paper explores arguments for and against change in the classical philosophical school of Advaita. [ABSTRACT FROM AUTHOR]

Hindu civilizationism is more than a century old phenomenon that has been steadily gaining strength. Its recent amalgam with populism has made it ascendant, popular, and mainstream in India. This paper explores how Hindu civilizationism is not only an essential part of the Hindutva and BJP's narrative but also the mainstay of several government policies. The "other" of the BJP's populist civilizationist rhetoric are primarily Muslims and Muslim civilization in India and the aim is to make India "vishwaguru" (world leader) again after 1200 years of colonialism. The evidence of this heady mixture of civilizationism and populism is numerous and ubiquitous. This paper analyzes topics such as Akhand Bharat, the golden age, denigrating Mughals, Hindutva pseudoscience, and Sanskrit promotion to highlight the evidence. [ABSTRACT FROM AUTHOR]

Given the emergence of the Ram Janmabhoomi Movement in the early 1990s, a group of female ascetics and sadhvis displayed tendencies of eschewing conventional gendered images and reinforcing the ideals of virtuous motherhood and female warriorhood in an effort to establish women's alternative authority in the public and private domains. In order to galvanise women's participation in the public sphere, these sadhvis allowed women to assume roles that would otherwise be reserved for men on the grounds that men are no longer living according to their dharma. In reality, the sadhvis were reorganising the feminine space within a predominately masculine Hindutva movement by recommending a level of politicisation of women's private responsibilities in the public sphere with a distinctive articulation of particular gender stereotypes. Taking into account these factors, my aim in writing this essay is to examine the ramifications of the agency and authority that these sadhvis achieved while actively participating in the Hindutva movement. This paper also aims to find out which types of approaches they employed to address the conflicts between conventional womanhood, asceticism, and heroic femininity in the arena of public life. [ABSTRACT FROM AUTHOR]

As India faced multiple waves of the pandemic, religious responses arose to accommodate and make sense of the situation. In the face of uncertainty, disease and death, people turn not just towards the medical sciences but also religion. The emergence of a new Hindu goddess, Corona Mātā/Coronavirus Mardhinī encapsulates people's fear, faith, and devotion. Although the goddess is new, the tradition of disease goddesses is ancient. The Indian Subcontinent has a long history of mother goddesses who have been protecting their devotees from diseases such as smallpox, fever, plague, etc. This paper attempts to examine the emergence of Corona Mātā in the historical context of these 'protective mothers'. On one hand, historically, these goddesses have emerged as a result of interaction between Brahmanical religion and regional practices. On the other hand, these disease-centred goddesses can also be seen as the result of fear and faith. This paper will analyse the location of Corona Mātā in the ever-evolving pantheon of Hindu deities in the context of a 21st-century pandemic. [ABSTRACT FROM AUTHOR]

In this paper, we shall examine some major religious roles for women in West Bengal, India, and the challenges they must face. Among the Santals, an Adivasi group, religious women must avoid being called witches, for women's power is seen as dangerous and religious social roles are traditionally forbidden to them. Some women have been called by deities to become trance mediums, colloquially known as 'bhar ladies', and this role is generally not accepted by family members. Girls have had to undergo exorcisms by male healers to get them to renounce the gods that have called them to this role, while married women must deal with husbands who do not want their wives going into public trances. Many such women have learned tantric practices to control the trance possession. In rural areas, the combination of ascetic practices and stories known as bratas (vratas) are taught to young girls by female leaders called ayes. However, in more urban areas, this role has been taken over by male brahmin priests. We also see women in the bhakti tradition, who run ashrams and lead worship and who must deal with male devotees who question a woman's leadership abilities. All of these involve challenges, and many of these women have developed strategies to deal with the difficulties of being a religious influencer in their societies. [ABSTRACT FROM AUTHOR]

Several sites in East Asia have been identified as Potalaka, originally thought to be located near the southern seas of India. The basis of this phenomenon is built upon the nature of Avalokiteśvara as a mediator between sentient beings and buddhas, the nature of Potalaka as a boundary between their worlds, and Buddhist philosophy. The belief in the abode of Avalokiteśvara bodhisattva on Earth incorporates various places into a Buddhist world transcending borders. This paper examines Korean beliefs about Potalaka and Avalokiteśvara through legends about Naksan Temple, with special emphasis on their relationship with mountain and sea worship. At the same time, the study attempts to connect the beliefs with the philosophical background of Hwaŏm tradition, which is in close relation with this ritual site. The aim of this approach is to point out the unique and universal, as well as the local and translocal elements in Korean narratives about Potalaka. In other words, the paper searches for patterns that are to be found in the wider Buddhist world and characteristics that are created by the specific religious environment of Korean culture. [ABSTRACT FROM AUTHOR]

This paper attempts to bring queer perspectives to interfaith dialogue in India. It will first consider what is interfaith dialogue and will situate interfaith dialogue within the framework of a theology of religions and a theology of missions. It will then offer an evaluation of some works accomplished by National Council of Churches in India with regard to the question of interfaith dialogue and sexuality. Finally, it will look at whether Christians in interfaith dialogue can learn anything from a queer reading of Hindu sacred texts. [ABSTRACT FROM AUTHOR]

Relation-theories—theories on the metaphysical status of relations—have for some time stood at the center of disputes between realism and idealism. To such disputes, this paper contributes insights from an understudied premodern source, the Sambandhasiddhi (Proof of Relation). Its author Utpaladeva (c. 925–975 C.E.) is the Śaiva philosopher of India best known as an innovator in the Pratyabhijñā (Doctrine of Recognition) school of Kashmiri Śaivism. This lesser-known late text shows Utpaladeva deploying an even more explicitly Bhartṛharian grammatical view of reality than he had previously. He argues against his chief rival and predecessor, the Buddhist epistemologist, Dharmakīrti (c. 6th or 7th C.E.), while modifying the latter's epistemic idealism to an objective idealism. This text differs from Utpaladeva's prior works in its sustained attack on Dharmakīrti's nominalism and citation of the Buddhist's own writings. The Sambandhasiddhi accordingly offers an interesting glimpse at a sustained treatment on relations, a topic that is important to Utpaladeva's prior arguments, but that he considered perhaps not sufficiently developed, so as to warrant a separate treatment. A few brief comments are also offered on how Utpaladeva's relation-theory might fit alongside Russell's disputes with Bradley over relations, and Utpaladeva's affinity with Peircean semiosis. [ABSTRACT FROM AUTHOR]

This paper will analyse a series of dialogues that features kings named Janaka, which appear in the Śānti Parvan of the Mahābhārata. Although there is some variation among these episodes, kings named Janaka tend to be characterised as exemplary rulers who engage in dialogue with learned philosophers and who are strongly associated with the ideals of self-cultivation, renunciation, and liberation. I will argue that the name Janaka functions as a conceptual repertoire for ideas and practices associated with a particular understanding of royal authority. As I will show, the dialogues featuring kings named Janaka characterise sovereignty as both dynamic and fragile because the king is always in the process of displaying his knowledge and self-control. In this way, the different dialogical episodes featuring different Janakas conceptualise political authority differently, thus contributing to an ongoing, inter-textual and inter-religious discussion about sovereignty in ancient India. [ABSTRACT FROM AUTHOR]

Wuqian (1922–2010) was one of the most important modern Buddhist masters in the modern history of Sino-Indian Buddhist relations. In his early years, he studied all the major schools of the Buddhist tradition, focusing on Yogācāra philosophy, probably due to Xuanzang's influence and in alignment with contemporary Buddhist trends. Furthermore, he became one of the few masters from the Central Plains who received systematic training in Tibetan Buddhist tantric rituals. He went to India in the middle of the 20th century. He dedicated his life to the revival of Buddhist thought in India, especially promoting Chinese Buddhism in Calcutta by establishing Buddhist institutions, managing Buddhist sites, organizing Buddhist activities, and building the Xuanzang Temple. In his later years, he devoted himself to facilitating mutual Buddhist exchanges and monastic visits between Buddhist organizations in mainland China, Taiwan, and India. In 1998, he presented two Buddhist relics to the Daci'en Temple in Xi'an. At the beginning of the 21st century, he established the Institute of Buddhist Studies at Xuanzang Temple in Calcutta. He organized the translation of many important Buddhist treatises, again reflecting his intention of following the spirit of Xuanzang to contribute to Chinese Buddhism. His transnational journey manifested that there was an active Asian Buddhist network during the Cold War era, despite various difficulties. [ABSTRACT FROM AUTHOR]

My recent research on an early female bhakti saint brought to the fore differences between her perspective as represented in poetry attributed to her and her medieval biographer's representation of her concerns. Through that study, the widespread academic use in recent scholarship of traditional biographies to interpret female bhakti saints became especially visible and problematic to me. In this experimental essay, I consider what patterns we might find if we prioritize the poetry attributed to influential female bhakti saints, navigating the significant issues of subjectivity, voice, and utterance to discern the contours of their devotional subjectivity as an authoritative nexus for conceptualizing and expressing individual and group devotion. In contrast to scholarly assurances that female bhakti saints are internally steadfast or that they are mainly troubled by external situations, I argue that their devotional subjectivity voices their realization that diverse embodied experiences of contestation are generative for a shared sense of devotion. [ABSTRACT FROM AUTHOR]

Although many Hindu communities today foreground women as religious authorities, some lineages officially recognize only men as gurus and renouncers. If official models of religious authority are gendered masculine, what space do women have to embody holiness? This article investigates this question with reference to women in the International Society for Krishna Consciousness (ISKCON), a transnational religious organization that has developed prominent communities in India and abroad. Amidst an ongoing disagreement about whether women can be gurus in the organization, this article considers how devotee women are cultivating spaces of religious authority in their temple communities and online media forums through embodying Krishna bhakti as a form of vernacular holiness. This includes the development of personal websites and the use of YouTube, Instagram, and TikTok to produce media content that ranges from overtly devout recordings of temple lectures to subtle signals towards Krishna bhakti in the aesthetic style of social media influencers. Case studies discuss women affiliated with ISKCON communities in India and the US. [ABSTRACT FROM AUTHOR]

The Longmen Xizhu Xinzong 龍門西竺心宗 was a Taoist sect that was active during the Qing Dynasty. The sect reportedly originated in India and has long been renowned for its Xizhu Doufa 西竺斗法. However, due to its secrecy and lack of literature, its true form remains a mystery. Examining the self-reported history of the Longmen Xizhu Xinzong, it can confidently be stated that Xizhu Doufa was often used in conjunction with Dharani and had deep roots in Tantric Buddhism. During the Sui and Tang Dynasties, Tantric Buddhism gained popularity in China and evolved into Tang Tantrism (Ch. Tangmi 唐密). There is a large amount of Dipper Method (Ch. Doufa 斗法)-related content in Tang Tantrism, which is a variant of China's original Dipper Method observed in India. After being passed back to China, it was named "Western Transmission". Many of the existing documents on the Dipper Method from the Ming and Qing Dynasties originated from Tang Tantrism. In terms of belief, they reflect the combination of Doumu 斗姆 and Marici; in terms of methods, they incorporate multiple elements, including the Taoist Thunder Method (Ch. Leifa 雷法) and Marici mantra. Overall, the ideas, lineage of transmission, and other aspects recorded in these documents are extremely similar to those emphasized by the Longmen Xizhu Xinzong, providing evidence for the origin of Xizhu Doufa. This evidence also provides a new reference for the direction in which Tang Tantrism developed after the Huichang Persecution of Buddhism 會昌毀佛. [ABSTRACT FROM AUTHOR]

In this paper, I explore how India's complex regime of control and management of religious institutions and communities—ironically, particularly Hindu institutions—influences the capacity of these institutions to promote various dimensions of human flourishing and socio-economic uplift among the most marginalized. In addition, I provide an overview of India's highly varied landscape when it comes to the freedom of religious institutions from state control, and in particular discuss how some minority religious institutions experience fewer government constraints on some aspects of their freedom to self-identify and self-govern, especially when compared to some majority institutions, such as Hindu temples. Although some minority institutions still face constraints on certain aspects of their operations, the freedom they have to manage their internal affairs can, at times, translate into greater agility and the ability to innovate and flourish in the context of 21st-century India. [ABSTRACT FROM AUTHOR]

This article aims to trace and describe the bioethical threads in medical practice and the understanding of medicine among Tibetan refugees living in India. Taking up such a task results mainly from the fact that only traces of bioethical reflection are visible in Tibetan society, but without the awareness that it requires systematic reflection on its essence and changes that accompany modern medicine. I define the state of the discussion on Tibetan bioethics as preparadigmatic, i.e., one that precedes the recognition of the importance of bioethics and the elaboration of its basic concepts. In this paper, I will show how the Tibetan refugees today, in an unconscious way, approach bioethics, using the example of life-related topics, namely beginning and death. To this end, I chose topics such as abortion, fetal sex reassignment, euthanasia, and suicide. On this basis, I will indicate the main reasons that hinder the emergence of bioethics and those that may contribute to systematic discussions in the future. An introduction to Tibetan medicine will precede these considerations. I will show how medical traditions, especially the Rgyud bzhi text, are related to Tibetan Buddhism and opinions of the 14th Dalai Lama. [ABSTRACT FROM AUTHOR]

The story of bodhisattva Sadāprarudita's search for Dharma in the Prajñāpāramitā Sūtra has served to successfully shape the characters of the Dharma seeker, bodhisattva Sadāprarudita, and the Dharma preacher (dharmabhāṇakas), bodhisattva Dharmodgata. This narrative carried much information about the veneration of the Prajñāpāramitā Sūtra in Indic contexts, and it also enthused Chinese Buddhists of the sixth century CE to create the Prajñāpāramitā Sūtra written in gold calligraphy. Emperor Wu of the Liang organized pañcavārṣika assemblies centred on the lectures and veneration of the gold-calligraphy Sūtra, and the Tiantai master Huisi made a vow to create such a scroll around the same time. In the relevant accounts, Chinese preachers are always associated with the Dharma preacher Dharmodgata in the narrative, which in turn enhanced their authority in the contexts in which they operated. The narrative thus helped to promote the transmission of the text across the cultural boundaries in which the Dharma preacher, as the embodied agent of the Prajñāpāramitā text, played a significant role. [ABSTRACT FROM AUTHOR]

By examining the Sutta Nipāta, considered one of the collections containing the oldest texts of the Pāli canon, this study aims to reconstruct social, historical, and anthropological aspects of archaic Buddhist doctrine at the time of its definition in dialectic with the forces of orthodoxy and constituted power in 6th century BCE India. This study also provides important insights into the development and definition of contemplative practices devoted to the search for the 'absolute' (paramattha and brahmavihāra), which has often received little attention in meditation studies. [ABSTRACT FROM AUTHOR]

This essay addresses the intersection between the Facebook, Instagram, Twitter, Tik-Tok and Pinterest social media platforms and a contemporary religious leader/teacher who exploited them to rise from subalternity to the status of a deified celebrity. It examines his underprivileged disciples and followers and rival formal and informal levels, within Indian Sufi circles. Employing a combined perspective of ethnography, media studies and textual analysis, I discuss the transformations engendered by this social media celebrity and the impact of neo-liberalism on religious teacher–disciple (peeri–mureedi) relations. I show that this transformation involved a commodification of peeri–mureedi relations, leading to a neoliberal morphing of religious practices into marketable products. In so doing, I provide a critical reading of Mazzarella's social media as "re-enlightened" or "inclusive capitalism" that gives voice, agency and new economic possibilities to capitalism's most marginal subjects, who aspire to break the grip of what I term the "economies of despair". [ABSTRACT FROM AUTHOR]

Colonial education and missionary discourse of modernity intensified struggles for continuity and change among the followers of Hinduism and Christianity in nineteenth century India. While missionary modernity was characterised by an emphasis on sociocultural changes among the marginalized women through Christian norms of decency, orthodox Hindus used traditional cultural practices to confront missionary modernization endeavours. This article posits that the discourse of missionary modernity needs to be understood through the principles of Western secular modernity that impelled missionaries to employ decent clothing as a symbol of Christian femininity. It argues that missionary modernity not only emboldened the marginalized women to challenge their ascribed sociocultural standing but also solidified communitarian consciousness among the followers of Hinduism and Christianity substantially. Even though Travancore state defended the entrenched customary practices, including women's attire patterns, with all its potency through authoritative proclamations, it could not dissuade missionaries from converting the marginalized women to missionary modernity. [ABSTRACT FROM AUTHOR]

Since the Holocaust much has been written about the violent horrors of the last and the present century. Suddenly recognized as the 'hated and disowned other' and driven away from their world of intimate connections, exiled people live with inexpressible angsts which are unconsciously passed on from parents to children, to their children and still further on. The shadow of the past is cast on refugees as unlike on any other diaspora. In spite of, or because of, the lived trauma, sometimes a creative symbolization of losses can take place as the collective makes space for emotional holding. This is indeed rare but not impossible. The present writing dwells on one such collective—the Tibetans housed in India with whom I have worked closely for long as a psychoanalytic researcher. The following account highlights certain ways in which the trauma of uprootedness offsets transgenerational crises and how an exodus acknowledges its past such that a simultaneous remembering and mourning of psychic pain and the carving out of hope is kept alive, especially for those who were exposed to the trials of violent displacement in childhood. Drawing from their inspiring movement that remains imbued by a Buddhist perspective, I also look forward to sharing a few thoughts on healing possibilities which hold restorative value for not only the Tibetans but humanity at large. In a fragmented world torn by the powerful aspiration of each country to become a mighty nation, the Buddhist stress on 'non-self' and universal responsibility offers a unique imagination of the 'nation' and important insights related to non-violence, forgiveness, compassion, selfhood, and a non-antagonistic relationship with the other—one's perpetrator. It is of significance to note that such an ambiance is held in place by an attuned spiritual leader, the fourteenth Dalai Lama who mitigates the despair of generations by playing the role of a 'transitional' and 'transformative object'. This writing also dwells on the role of a psychoanalytic researcher as an empathetic witness, a psychic container and a co-traveller. [ABSTRACT FROM AUTHOR]

This paper presents an exploration of tribal spirituality in India. The study sought to understand the spiritual worldview of tribal communities in India within the context of a community engagement program between a university in India and a tribal community outside Mumbai. The purpose of the engagement was for students and academics to have a deeper understanding of tribal communities, and to formulate community development interventions that could improve their individual and family well-being. A qualitative research approach was utilized to guide the study. The data was collected from two samples, namely, six social work academics and 23 students. Semi structured interviews and focus group discussions were used to collect data from these aforementioned samples following a two-year immersion within this community. The data was analyzed as one dataset using thematic analysis. Three broad themes emerged from the data which focused on the characteristics of tribal communities, tribal spirituality and the healing methodologies used. [ABSTRACT FROM AUTHOR]

This article explains how dramatic theology can discern, evaluate, and interpret critically different cultural institutions and bring forward the uniqueness of Christian revelation in a pluralistic world. It clarifies the concept, methodology, and relevance of dramatic theology, which uses mimetic theory as an auxiliary hypothesis; taking the concrete example of cultural realities in India, it unearths the archaic background of their all-encompassing nature, the multiplicity of gods, and the caste system. It also describes how dramatic theology exposes the unique role of Jesus as the human face of God the Father, and the new gathering—through five acts in the Drama of Salvation—in human history and Christianity in such a complex cultural context. [ABSTRACT FROM AUTHOR]

This paper proposes a survey of the many ways in which people look at and deal with animals in contemporary India. On the basis of ethnographic research and of multiple written sources (judgments, newspapers, websites, legal files, activist pamphlets, etc.), I present some of the actors involved in the animal debate—animal activists, environmental lawyers, judges, and hunter-conservationists—who adopt different, though sometimes interconnected, approaches to animals. Some of them look at animals as victims that need to be rescued and treated in the field, others fight for animals in Parliament or in Court so that they can be entitled to certain rights, others are concerned with the issue of species survival, where the interest of the group prevails on the protection of individual animals. In the context of a predominantly secularist background of the people engaged in such debates, I also examine the role that religion may, in certain cases, play for some of them: whether as a way of constructing a Hindu or Buddhist cultural or political identity, or as a strategic argument in a legal battle in order to obtain public attention. Lastly, I raise the question of the role played by animals themselves in these different situations—as intellectual principles to be fought for (or to be voiced) in their absence, or as real individuals to interact with and whose encounter may produce different kinds of sometimes conflicting emotions. [ABSTRACT FROM AUTHOR]

This article provides a deep dive into several recent cases of majoritarian hate speech and violence perpetrated against Muslims in India. We first provide an introduction to Hindutva as a social movement in India, followed by an examination of three case studies in which Islamophobic hate speech circulated on social media, as well as several instances of anti-Muslim violence. These case studies—the Delhi riots, the Love Jihad conspiracy theory, and anti-Muslim disinformation related to the COVID pandemic—show that Hindu nationalism in India codes the Muslim minority in the country as particularly dangerous and untrustworthy. [ABSTRACT FROM AUTHOR]

This article links the feminist debate on women's land rights in India to the current academic debate on critical human-nature relationships in the Anthropocene by studying how married Hindu women weigh the pros and cons of claiming land in their natal family and how they practice their lived relatedness to land in rural Udaipur (Rajasthan, North India). The article disentangles the complex issue of why women do not respond eagerly to Indian state policies that for a long time have promoted gender equality in the domain of land rights. In reaction to the dominant feminist debate on land rights, the authors introduce religion and more-than-human sociality as analytical foci in the examination of women's responsiveness to land legislation. Their ethnographic study is based on fieldwork with married women in landowning families in four villages in Udaipur's countryside. The authors argue that women have well-considered reasons not to claim natal land, and that their intimate relatedness to land as a sentient being, a nonhuman companion, and a powerful goddess explains the women's reluctance to treat land as an inanimate commodity or property. Looking at religion brings to the fore women's core business of making land fruitful and powerful, independent of any legislation. The authors maintain that a decolonized perspective on women's land relatedness that takes religion and women's multispecies perspective seriously may also offer a breakthrough in understanding why some women do not claim land. [ABSTRACT FROM AUTHOR]

Many people report occasional feelings of anger toward God. However, most evidence pertains to western, predominantly Christian populations. In this study, Indian university students (N = 139; 78% Hindu) completed a survey about anger toward God(s). Polytheists (45%) chose one god to focus on. Measurement invariance tests supported comparisons of anger toward God between the predominantly Hindu Indian sample and three mostly Christian U.S. undergraduate samples (Ns = 1040, 1811, 918). Indian participants reported more current and situation-specific anger toward God than U.S. participants, but less anger toward God over their lifetimes. In the Indian sample, anger toward God correlated positively with other indicators of religious/spiritual struggle, seeing God as cruel and distant, and seeing anger toward God as morally acceptable. Regarding an event involving suffering, anger toward God related positively to the event's harmfulness, seeing God as responsible, seeing God's actions as negative, and responses involving substance use and protest toward God. Generally, these findings replicated those from prior U.S. samples. Polytheists who preferred some gods over others or chose to follow a different god reported greater anger toward gods. Results uphold the comparability of anger toward God(s) between Indian and U.S. undergraduates while beginning to reveal key differences. [ABSTRACT FROM AUTHOR]

Sacred groves are an age-old and world-wide phenomenon, traditionally consisting of forest zones, protected by people based on their spiritual relationship with the deities or ancestral spirits believed to reside there. India alone counts nearly 50,000 sacred groves, with 2000 in Kerala where they are known as kaavu. Presently, the sacred groves are under serious threat with numbers of groves reducing drastically. In this article, the authors challenge one of the dominant theories that sacred groves, while previously protected by religion, now disappear due to the loss of traditional beliefs. Starting from the observation that the destruction of sacred groves has less to do with a loss of faith but more with a change of faith, the article focuses on the ambivalent role of religion and the impact the commercial offer of some specific Hindu rituals has on the declining number of sacred groves. Based on long-term ethnographic fieldwork among grove-owners in Kerala, the authors argue that it may be true that religious perceptions maintained the sacred groves for centuries, but that the same religious tradition now provides both justifications and marketable rituals for cutting them down. [ABSTRACT FROM AUTHOR]

Although religiosity is part and parcel of life of most Indians, no standardized scale is available in local language which can make findings comparable with other countries'. This study aims to present the adaptations required in the Centrality of Religiosity Scale (CRS, CRSi-20) for the Indian population. Additionally, the study aimed to compare the religiosity as assessed by using CRS among healthy subjects and those with first-episode depression. CRS was translated to Hindi by following the methodology suggested by the World Health Organization. During the process of translation, the scale was adapted to suit to the sociocultural milieu of India. The adapted Hindi version of the scale was used in 80 healthy subjects and 80 patients with first-episode depression. During the process of translation, 14 out of 20 items required adaptations to suit the religious practices in India. The adaptation primarily involved elaboration on certain aspects of religious services and practices, keeping in mind the polytheistic religious beliefs in India. When the adapted Hindi version of CRS was used in both the study groups, there was no significant difference between the two groups, in terms of CRS total scores (t = 1.12; p = 0.26). In terms of various domains of CRS, a significantly higher score was observed in the depression group for the ideology domain (t = 2.02; p = 0.04 *), whereas the healthy group had a significantly higher score for the domain of public practice (t = 2.90; p = 0.004 **). Use of CRS in the Indian context requires some adaptations to suit the religious practices. There are minor differences in the religiosity of patients with depression and healthy subjects. [ABSTRACT FROM AUTHOR]

This exploratory ethnographic study aims to understand the visitation experience and to identify health hazards at pilgrimage sites in India. Specifically, this research aims to assess the tourism potential of holy Hindu temple sites located along well-known pilgrimage routes. During our fieldwork, we visited several of the most significant Hindu temples in India. Framed by a critical ethnography lens, our study used unstructured interviews with local stakeholders, as well as observations and reflexive notes. The findings revealed that most of the temples have serious safety, hygiene, accessibility, and environmental issues. A lack of action could lead to serious consequences for locals and tourists. For example, important for tourism, warnings of pandemics have been sounded over the years, and disease pandemics originating in India may only be a matter of time. We propose some immediate solutions and areas for future research. [ABSTRACT FROM AUTHOR]

Rituals are embedded in a particular time and space, and so are their objects and meanings. The 'chronotope' we focus on here is the occasional—partly self-chosen, partly societally forced—ritual death of Hindu widows along with their deceased husbands. Although never widely practiced, widow-burning caught the imagination of Europeans as illustrating both Hinduism's 'barbarity' and its 'high conjugal ideals'. Although satī had been outlawed since 1829, in 1987 a new case inflamed opposing sentiments. In 2002, in a passage called 'Ritual Criticism and Widow Burning', Ronald Grimes drew attention to it as a rite of passage that calls for normative comments and ritual criticism. Since then, in circles of ritual studies Hindu, widow-burning has occasionally been repeated as one of the ritual practices in need of condemnation. In order to put this rare practice, banned since almost 200 years ago, back into a proper time–place perspective, both its ritual details and its sociocultural contexts are revisited. Finally, we propose some case-specific factors that could serve as retrospective ritual criticism. We conclude with a plea for time–space sensitivity. [ABSTRACT FROM AUTHOR]

This article revolves around the narratives of Sabita (Muslim), Radha (Hindu) and Sharleen (Christian), migrant women in their mid-forties, who have been working as maids, cooks and cleaners in middle-class housing colonies in Kolkata, a city in eastern India. Informal understandings of gendered oppressions across religious traditions often dominate the conversations of the three working-class women. Like many labourers from slums and lower-class neighbourhoods, they meet and debate religious concerns in informal 'resting places' (under a tree, on a park bench, at a tea stall, on a train, at a corner of a railway platform). These anonymous spaces are usually devoid of religious symbols, as well as any moral surveillance of women's colloquial abuse of male dominance in society. I show how the anecdotes of struggle, culled across multiple religious practices, intersect with the shared existential realities of these urban workers. They temporarily empower female members of the informal workforce in the city, to create loosely defined gendered solidarities in the face of patriarchal authority, and reflect on daily discrimination against economically marginalised migrant women. I argue that these fleeting urban rituals underline the more vital role of (what I describe as) poor people's 'casual philosophies', in enhancing empathy and dialogue between communities that are characterised by political tensions in India. [ABSTRACT FROM AUTHOR]

The Constitution of India through an amendment of 1976 prescribes a Fundamental Duty 'to have compassion for living creatures'. The use of this notion in actual legal practice, gathered from various judgments, provides a glimpse of the current debates in India that address the relationships between humans and animals. Judgments explicitly mentioning 'compassion' cover diverse issues, concerning stray dogs, trespassing cattle, birds in cages, bull races, cart-horses, animal sacrifice, etc. They often juxtapose a discourse on compassion as an emotional and moral attitude, and a discourse about legal rights, essentially the right not to suffer unnecessary pain at the hands of humans (according to formulae that bear the imprint of British utilitarianism). In these judgments, various religious founding figures such as the Buddha, Mahavira, etc., are paid due tribute, perhaps not so much in reference to their religion, but rather as historical icons—on the same footing as Mahatma Gandhi—of an idealized intrinsic Indian compassion. [ABSTRACT FROM AUTHOR]

Previous research has established a reliable link between religiosity and schizotypy as well as schizophrenia. However, past research mainly measured religiosity as a one-dimensional construct. In the present research (N = 189), we aimed to get a better understanding of the religiosity–schizotypy link by measuring religiosity using Huber's five-dimensional model of Centrality of Religiosity, while also testing for curvilinear relations and potential moderators. We found negative small-to-medium-sized correlations between all five dimensions of religiosity and the schizotypy dimension of impulsive nonconformity, but no reliable associations with the other three dimensions of schizotypy: unusual experiences, cognitive disorganization, and introverted anhedonia. Some of these associations were moderated by religious affiliation: Religiosity and schizotypy correlated positively among non-members, but negatively among members of religious communities, suggesting that affiliation has a positive impact on the well-being of religious people. In line with Huber's predictions, we found a reversed U-shape association between the religious dimension of private religious practice and schizotypy. Unexpectedly, however, conformity and tradition values did not moderate the relations between religiosity and schizotypy. We discuss our findings in terms of person–environment fit, the prevention hypothesis of the schizotypy-religiosity link, and offer implications for mental health practitioners. [ABSTRACT FROM AUTHOR]

This article looks at the intersection of religion and politics in the evolution of the Sikh tradition in the pre-colonial, colonial and post-colonial periods in the Indian subcontinent. The Sikh notion of sovereignty is at the heart of the intersection of religious and secular domains, and this relationship is examined empirically and theoretically. In particular, the conception of mīrī-pīrī is presented as a possible explanation for understanding the 'new developments' in contemporary Sikh politics in India. [ABSTRACT FROM AUTHOR]