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This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
This book is compiled with the goal of explaining the hidden history, significance, and meaning of the mantras used in common Hindu puja rituals performed by the Bengalis to the Bengali immigrants.
An innovative cultural history of the evolution of modern marriage practices in Bengal, Marriage and Modernity challenges the assumption that arranged marriage is an antiquated practice. Rochona Majumdar demonstrates that in the late colonial period Bengali marriage practices underwent changes that led to a valorization of the larger, intergenerational family as a revered, “ancient” social institution, with arranged marriage as the apotheosis of an “Indian” tradition. She meticulously documents the ways that these newly embraced “traditions”—the extended family and arranged marriage—entered into competition and conversation with other emerging forms of kinship such as the modern unit of the couple, with both models participating promiscuously in the new “marketplace” for marriages, where matrimonial advertisements in the print media and the payment of dowry played central roles. Majumdar argues that together the kinship structures newly asserted as distinctively Indian and the emergence of the marriage market constituted what was and still is modern about marriages in India. Majumdar examines three broad developments related to the modernity of arranged marriage: the growth of a marriage market, concomitant debates about consumption and vulgarity in the conduct of weddings, and the legal regulation of family property and marriages. Drawing on matrimonial advertisements, wedding invitations, poems, photographs, legal debates, and a vast periodical literature, she shows that the modernization of families does not necessarily imply a transition from extended kinship to nuclear family structures, or from matrimonial agreements negotiated between families to marriage contracts between individuals. Colonial Bengal tells a very different story.
During a nine-day period every autumn, Hindus in India and throughout the world worship the Great Goddess, Durgā--the formidable deity who is loved like a mother. One of the most dramatic and popular of these celebrations is the Durgā Pūjā, a rite noted for its visual pageantry, ritual complexity, and communal participation. In this book, Hillary Peter Rodrigues describes the Bengali style of Durgā Pūjā practiced in the sacred city of Banaras from beginning to end. A romanization of the Sanskrit litany is included along with an English translation. In addition to the liturgical description, Rodrigues provides information on the rite's component elements and mythic aspects. There are interpretive sections on puja, the Great Goddess, women's roles in the ritual, and the socio-cultural functions of the ritual. Rodrigues maintains that the Durgā Pūjā is a rite of cosmic rejuvenation, of empowerment at both the personal and social levels, and a rite that orchestrates manifestations of the feminine, both Divine and human.