Diaspora Of The Gods

Many Hindus today are urban middle-class people with religious values similar to those of their professional counterparts in America and Europe. Just as modern professionals continue to build new churches, synagogues, and now mosques, Hindus are erecting temples to their gods wherever their work and their lives take them. Despite the perceived exoticism of Hindu worship, the daily life-style of these avid temple patrons differs little from their suburban neighbors. Joanne Waghorne leads her readers on a journey through this new middle-class Hindu diaspora, focusing on their efforts to build and support places of worship. She seeks to trace the changing religious sensibilities of the middle classes as written on their temples and on the faces of their gods. She offers detailed comparisons of temples in Chennai (formerly Madras), London, and Washington, D.C., and interviews temple priests, devotees, and patrons. In the process, she illuminates the interrelationships between ritual worship and religious edifices, the rise of the modern world economy, and the ascendancy of the great middle class. The result is a comprehensive portrait of Hinduism as lived today by so many both in India and throughout the world. Lavishly illustrated with professional photographs by Dick Waghorne, this book will appeal to art historians as well as urban anthropologists, scholars of religion, and those interested in diaspora, transnationalism, and trends in contemporary religion. It should be especially appealing for course use because it introduces the modern Hinduism practiced by the friends and neighbors of students in the U.S. and Britain.

A New God examines the worship of a Hindu deity known as Muneeswaran in contemporary Singapore. Sinha's exploration provides an ethnographic documentation of urban-based Hindu religiosity in contemporary Singapore and makes an important contribution to the global study of religion in the diasporas.

Banning Black Gods is a global examination of the legal challenges faced by adherents of the most widely practiced African-derived religions in the twenty-first century, including Santeria/Lucumi, Haitian Vodou, Candomblé, Palo Mayombe, Umbanda, Islam, Rastafari, Obeah, and Voodoo. Examining court cases, laws, human rights reports, and related materials, Danielle N. Boaz argues that restrictions on African diaspora religious freedom constitute a unique and pervasive form of anti-Black discrimination. Emphasizing that these twenty-first-century cases and controversies are not a new phenomenon but rather a reemergence of colonial-era ideologies and patterns of racially motivated persecution, Boaz focuses each chapter on a particular challenge to Black religious freedom. She examines issues such as violence against devotees, restrictions on the ritual slaughter of animals, limitations on the custodial rights of parents, and judicial refusals to recognize these faiths as protected religions. Boaz introduces new issues that have never been considered as a question of religious freedom before—such as the right of Palo Mayombe devotees to possess remains of the dead—and she brings together controversies that have not been previously regarded as analogous, such as the right to wear headscarves and the right to wear dreadlocks in schools. Framing these issues in comparative perspective and focusing on transnational and transregional issues, Boaz advances our understanding of the larger human rights disputes that country-specific studies can overlook. Original and compelling, this important new book will be welcomed by students and scholars of African diaspora religions and discerning readers interested in learning more about the history of racial discrimination

"I'm extremely impressed by Johnson's book. Diaspora Conversions offers an outstanding combination of theoretical acuity, erudition, and ethnographic prowess. It is bound to become highly influential in the study of religion in motion."—Manuel A. Vasquez, co-author of Globalizing the Sacred: Religion Across the Americas "Johnson's work bursts through the present conversations on African diaspora and brings us onto entirely new ground, shattering simplistic ideas and replacing them with critical distinctions. This smart and talented ethnographer succeeds in combining detailed and rich ethnographic fieldwork with an unrelentingly critical and sophisticated analysis. Johnson's work brings to life one of the most central, perhaps the most central, classic question of African American anthropology: "How is Black culture constituted, even through dislocation and displacement?"—Elizabeth McAlister, author of Rara! Vodou, Power, and Performance in Haiti and Its Diaspora "Diasporic Conversions convincingly breaks new ground by showing how the meaning of 'homeland' is fundamentally a product of historically situated and contested forms of collective imagination. What will make Johnson's book a benchmark in the study of the African diaspora, and diasporic situations more generally, is that it is not just a richly documented and rigorously argued ethnography, but a genuine anthropology of historical consciousness."—Stephan Palmié, author of Wizards and Scientists: Explorations in Afro-Cuban Modernity and Tradition

Intersecting Diasporas examines literary expressions of allyship between Italian America and other diasporic communities in modern and contemporary US fiction. Rewriting the Anglo-American genre of the "Italian novel," authors like James Baldwin, Bernard Malamud, Carolina De Robertis, and Chang-rae Lee have disrupted misconceptions of Italian and Italian American identity while confronting Italians' own complicity with white racism. Likewise, Italian American authors from John Fante to Tina De Rosa have written in solidarity with Black, Chicanx, Filipinx, Jewish, Romani, and Irish diasporic communities on US shores, unsettling stereotypes and dissecting Italian America's history of flawed allyship across diasporas. Suzanne Manizza Roszak traces these gestures of literary solidarity; considers how they relate to the writers' critiques of toxic masculinity, antiqueerness, and socioeconomic injustice; and proposes interdiasporic allyship as a practice of reconciliation and healing.

As Ukraine struggles to find its national identity, modern Ukrainian Pagans offer an alternative vision of the Ukrainian nation. Drawing inspiration from the spiritual life of past millennia, they strive to return to the pre-Christian roots of their ancestors. Since Christianity dominates the spiritual discourse in Ukraine, Pagans are marginalized, and their ideas are perceived as radical. In The Return of Ancestral Gods, Mariya Lesiv explores Pagan beliefs and practices in Ukraine and amongst the North American Ukrainian diaspora. Drawing on intensive fieldwork, archival documents, and published sources not available in English, she allows the voices of Pagans to be heard. Paganism in Slavic countries is heavily charged with ethno-nationalist politics, and previous scholarship has mainly focused on this aspect. Lesiv finds it important to consider not only how Paganism is preached but also the way that it is understood on a private level. She shows that many Ukrainians embrace Paganism because of its aesthetic aspects rather than its associated politics and discusses the role that aesthetics may play in the further development of Ukrainian Paganism. Paganism in Eastern Europe remains underrepresented within Pagan studies, and this work helps to fill that gap. Extensive comparative references to various forms of Western Paganism allows English-speaking readers to better understand the world of Ukrainian Pagans.

The Oxford History of Hinduism: Modern Hinduism focuses on developments resulting from movements within the tradition as well as contact between India and the outside world through both colonialism and globalization. Divided into three parts, part one considers the historical background to modern conceptualizations of Hinduism. Moving away from the reforms of the 19th and early 20th century, part two includes five chapters each presenting key developments and changes in religious practice in modern Hinduism. Part three moves to issues of politics, ethics, and law. This section maps and explains the powerful legal and political contexts created by the modern state—first the colonial government and then the Indian Republic—which have shaped Hinduism in new ways. The last two chapters look at Hinduism outside India focusing on Hinduism in Nepal and the modern Hindu diaspora.