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This book presents a collection of original research about every day, innovative, interactive, and multiple religiosities among Sri Lankan Buddhists, Hindus, Muslims, Christians, and devotees of New Religious Movements in post-war Sri Lanka. The contributors examine the unique and innovative religiosity that can be observed in Sri Lanka, which reveals a complex reality of mingled, and even simultaneous, cooperation and conflict. The book shows that innovative religious practices and institutions have achieved a new prominence in public life since the end of Sri Lanka’s civil war in 2009. Using the analytic framework of ‘innovative religiosity’ to allow researchers to look at this question between and across Sri Lanka’s plural religious landscape in order to escape both the epistemological and ethnographic isolation of studies that limit themselves to one form of religious practice, the chapters also investigate the extent to which inter-religious tolerance is still possible in the wake of Sri Lanka’s religion-involving civil war, and the continuing influence of populist Buddhist nationalism, globalization and geopolitics on Sri Lanka’s post-war governance. The book offers a novel approach to the study of post-conflict societies and furthers the understanding of the status of tolerance between religious practitioners in contexts where both ethnic conflict and multi-religious sites are prominent. This book is an important resource for researchers studying Anthropology, Asian Religion, Religion in Context and South Asian Studies.
"This book presents a collection of original research about every day, innovative, interactive, and multiple religiosities among Sri Lankan Buddhists, Hindus, Muslims, Christians, and devotees of New Religious Movements in post-war Sri Lanka. The contributors examine the unique and innovative religiosity that can be observed in Sri Lanka, which reveals a complex reality of mingled, and even simultaneous, cooperation and conflict. The book shows that innovative religious practices and institutions have achieved a new prominence in public life since the end of Sri Lanka's civil war in 2009. Using the analytic framework of 'innovative religiosity' to allow researchers to look at this question between and across Sri Lanka's plural religious landscape in order to escape both the epistemological and ethnographic isolation of studies that limit themselves to one form of religious practice, the chapters also investigate the extent to which inter-religious tolerance is still possible in the wake of Sri Lanka's religion-involving civil war, and the continuing influence of populist Buddhist nationalism on Sri Lanka's post-war governance. The book offers a novel approach to the study of post-conflict societies and furthers the understanding of the status of tolerance between religious practitioners in regions where ethnic conflict and multi-religious sites remains prominent. This book is an important resource for researchers studying Anthropology, Asian Religion, Religion in Context and South Asian Studies"--
Around the turn of the millennium, Pentecostal churches began to pepper majority-Buddhist Sri Lanka, setting off a sense of alarm among Buddhists who saw Christianity as a neocolonial threat to the nation. Rumors of foul play in the death of a Buddhist monk, as well as allegations of proselytizing in the aftermath of the 2004 tsunami and during the final stages of civil war, spurred nationalist anxieties, moral panics, and even episodes of violence by Buddhists against Christians suspected of facilitating “unethical” conversions. Through vivid ethnography and keen observations of media events, Karma and Grace illuminates disputes over religious freedom and pluralism amid the rise of charismatic Christianity in Sri Lanka. Neena Mahadev explores the dueling efforts of Buddhist nationalists and Christian evangelists to reshape Sri Lanka’s religious, economic, and political landscapes. She considers theological and political impasses between Buddhism’s vast timescales of karma and Christians’ promises of the immediacy of their God’s salvific grace. While Christian missions spread “the Good News,” subsets of Buddhists produced bad press, sting operations, and disparaging media to impede born-again churches from taking root. In gripping detail, Mahadev recounts how modernist and traditionalist Theravāda Buddhists, Pentecostal newcomers, long-established Christian denominations, local deity and spirit cults, and the innovations of mavericks intermingle in a multireligious public sphere. Even amid trenchant conflicts, Karma and Grace demonstrates that social proximity between rivals is also conducive to religious experimentation and the ambiguities of identity that allow Sri Lankans to live with difference.
This book discusses Ravanisation: the revitalisation of Ravana among Sinhalese Buddhists in post-war (after 2009) Sri Lanka. The Hindu Ramayana generally portrays Ravana as a cruel king. How and why, then, has Ravana gained the interest of Sinhalese Buddhists? This study takes an ethnographic perspective to answer these questions. The book discusses multiple Ravana representations that have emerged at an urban Buddhist site (the Sri Devram Maha Viharaya) and a rural site (Lakegala), and discloses how Ravanisation relates to Sinhalese Buddhist ethno-nationalism. In addition, the material, ritual, and spatial perspectives offer unique insights in the personal and local relevance of Ravana.
At the pilgrimage site of Adam’s Peak in Sri Lanka, a footprint is embedded atop the mountain summit. Buddhists hold that it was left by the Buddha, Hindus say Lord Siva, and Muslims and Christians identify it with Adam, the first man. The Sri Lankan state, for its part, often uses the Peak as a prop to convey a harmonious image of religious pluralism, despite increasing Buddhist hegemony. How should the diversity of this place be understood historically and managed practically? Considering the varied heritage of this sacred site, Alexander McKinley develops a new account of pluralism based in political ecology, representing the full array of actors and issues on the mountain. From its diverse people to rare species to deep geology, the Peak exemplifies a planetary pluralism that recognizes a multiplicity of beings while accepting competition and disorder. Taking a place-based approach, McKinley casts the mountain as an actor, exploring how its rocks, forests, and waters promote pilgrimage, inspire storytelling, and make ethical demands on human communities. Combining history and ethnography while furnishing original translations of sources from Pali, Sinhala, and Tamil, this multidisciplinary and stylistically innovative book shows how religious traditions share literal common ground in their reverence for the mountain.
This book examines the worship of devas and demons in Sri Lanka, illustrating how diverse influences interacted to create the Sinhala Buddhist cosmology. The work explains the processes by which apotheosis plays an important role in revitalizing that cosmology. The author offers an examination of holy sites associated with the worship of Hūniyam. These sacred spaces each have a unique background historically, and the ritualists associated with these sites have divergent understandings concerning Hūniyam. Building upon the examination of the temples, the book delves into the iconography of Hūniyam, illustrating his transformation from demon to deity in the manner that he is depicted in imagery associated with his worship. The book moves to a discussion of Aritṭ ạ Kivenḍu Perumāl, a South Indian adventurer, demonstrating the likelihood that he is the historical figure later apotheosized as Hūniyam. Sri Lankan society felt his impact so strongly that in death he became a demon in the Sinhala Buddhist cosmology. Finally, the book demonstrates that the same apotheosis processes are at work today. This book will be of interest to researchers and students engaged in the study of religion, anthropology, folklore, and history, specifically in the South Asian context.
This book examines proximity as a benchmarked concept that can be deployed across a range of humanities disciplines to rethink the ways in which existences in the world are always already coexistences – and to parse the heuristic, ethical, epistemological, praxeological consequences of this recognition. The volume: - Brings together diverse theoretical approaches and utilizes a range of methodological instruments – conceptual, textual-analytic (whether in the realm of literary or religious studies, or theology or law), archival, digital, sociological or politological; - Includes empirical case-studies that allow calibrated and scaled exemplifications; - Launches forays onto unexplored conceptual terrain, or call into question hallowed truths of scholarly procedure. The volume will be essential reading for students and early researchers in the social sciences and the humanities.
This book addresses the recent transformations of popular Hinduism by focusing upon the religious cum artistic practice of Ramkatha, staged narratives of the Ramcharitmanas. Focusing on the sensory and media experiences, the author examines the aesthetics and dynamics of the Ramkatha ethnoscape through participant-observation in everyday practices, and how it particularly, translates politics from the realm of religion. Besides being socially constructed, the Ramkatha heavily relies on technologies for its production and continuation. Negotiated through a telling of Hindu religious stories, the mediated voice of Morari Bapu, a former school-teacher turned narrator, is a major medium of performance transposed into multiple media such as theatre, stage, music and spectacle. The book engages with voice as a vehicle of meaning to scrutinize its discursive production, imagination and re-production across mobile contexts. It investigates how the transnationally disseminated practices re-contextualize religious subjectivities of an affective community enmeshed in spatio-sensorial modes. The book will be of interest to academic audiences in the fields of South Asian Studies, Anthropology, Sociology, as well as Performance Studies and Religious Studies.
This book focuses on genealogies of religious authority in South Asia, examining the figure of the guru in narrative texts, polemical tracts, hagiographies, histories, in contemporary devotional communities, New Age spiritual movements and global guru organizations. Experts in the field present reflections on historically specific contexts in which a guru comes into being, becomes part of a community, is venerated, challenged or repudiated, generates a new canon, remains unique with no clear succession or establishes a succession in which charisma is routinized. The guru emerges and is sustained and routinized from the nexus of guruship, narratives, performances and community. The contributors to the book examine this nexus at specific historical moments with all their elements of change and contingency. The book will be of interest to scholars in the field of South Asian studies, the study of religions and cultural studies.