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This is the late M.N. Srinivas' classic work on the religion and religious practices among the Coorgs in South India based on intensive field work. The author investigates the relationship between religion and society with particular reference to the people living in an isolated part of South India.
This is the first English translation of the classic work by Louis Dumont, one of the premier anthropologists and social theorists of his generation. Dumont traces the history and distribution of the Pramalai Kallars of south India: their culture, agricultural practices, economic and political organization, and the collective representations embedded in their social organization and religion. This work is particularly noteworthy as a structuralist ethnography and as the first step in Dumont's construction of a comprehensive structuralist theory of traditional Indian society.
“This is a powerful and exciting work. Mosse has produced a work of scholarship that is lively and readable without any loss of subtlety and sophistication. It is a ground-breaking study, of critical importance to the ways we understand religious nationalism and the anthropology of postcolonial experience.”—Susan Bayly, author of Asian Voices in a Postcolonial Age
Saints, Goddesses and Kings illumines the meaning and history of religious conversion and the nature of community.
Looks to provide an analysis of religion as a dynamic factor in Indian society. Not only is the ritual, economic and power status of the missionaries examined but also such effects on their converts as social status and mobility.
This book offers fresh theoretical, methodological and empirical analyses of the relation between religion and the city in the South Asian context. Uniting the historical with the contemporary by looking at the medieval and early modern links between religious faith and urban settlement, the book brings together a series of focused studies of the mixed and multiple practices and spatial negotiations of religion in the South Asian city. It looks at the various ways in which contemporary religious practice affects urban everyday life, commerce, craft, infrastructure, cultural forms, art, music and architecture. Chapters draw upon original empirical study and research to analyze the foundational, structural, material and cultural connections between religious practice and urban formations or flows. The book argues that Indian cities are not ‘postsecular’ in the sense that the term is currently used in the modern West, but that there has been, rather, a deep, even foundational link between religion and urbanism, producing different versions of urban modernity. Questions of caste, gender, community, intersectional entanglements, physical proximity, private or public ritual, processions and prayer, economic and political factors, material objects, and changes in the built environment, are all taken into consideration, and the book offers an interdisciplinary analysis of different historical periods, different cities, and different types of religious practice. Filling a gap in the literature by discussing a diversity of settings and faiths, the book will be of interest to scholars to South Asian history, sociology, literary analysis, urban studies and cultural studies.
This ethnographic study of Dalit Lutherans in South India examines how the lived religion of Dalit Christians contests the structures of caste domination in rural Andhra. It shows how the emergence of Dalit Christianity generated new religious ideas, patterns, terrains, rituals, and practices that challenge the traditional notions of caste privilege and impact the politics of the region. It highlights the transforming role of Dalit agency in the development of Christianity, which is largely unexplored in the studies of Christian missions and anthropology of Christianity in India. The book looks at the social history of Christianity, critical events of protest, platforms of community politics, caste ideology, and local politics and interlocking of caste with congregation to provide a constructive critique of the dominant paradigm of the Dalit movement, which often treats Dalits as a homogenous social group. It discusses the pragmatic changes within the politics of Dalit Christianity as viewed from the margins of Indian society and incorporated through engagement with political ideologies (from communism to the Ambedkarite movement) and religious belief systems (from Hinduism to Christianity). This volume at the intersection of religion and caste will be an essential read for students and researchers of Dalit studies, political studies, sociology, sociology of religion, religious studies, social justice and exclusion studies, and South Asian studies.