Everyday Hinduism

This innovative introductory textbook explores the central practices and beliefs of Hinduism through contemporary, everyday practice. Introduces and contextualizes the rituals, festivals and everyday lived experiences of Hinduism in text and images Includes data from the author’s own extensive ethnographic fieldwork in central India (Chhattisgarh), the Deccan Plateau (Hyderabad), and South India (Tirupati) Features coverage of Hindu diasporas, including a study of the Hindu community in Atlanta, Georgia Each chapter includes case study examples of specific topics related to the practice of Hinduism framed by introductory and contextual material

This innovative introductory textbook explores the central practices and beliefs of Hinduism through contemporary, everyday practice. Introduces and contextualizes the rituals, festivals and everyday lived experiences of Hinduism in text and images Includes data from the author’s own extensive ethnographic fieldwork in central India (Chhattisgarh), the Deccan Plateau (Hyderabad), and South India (Tirupati) Features coverage of Hindu diasporas, including a study of the Hindu community in Atlanta, Georgia Each chapter includes case study examples of specific topics related to the practice of Hinduism framed by introductory and contextual material

In Material Acts in Everyday Hindu Worlds, Joyce Burkhalter Flueckiger analyzes the agency of materiality—the ability of materials to have an effect on both humans and deities—beyond human intentions. Using materials from three regions where Flueckiger conducted extensive fieldwork, she begins with Indian understandings of the agency of ornaments that have the desired effects of protecting women and making them more auspicious. Subsequent chapters bring in examples of materiality that are agentive beyond human intentions, from a south Indian goddess tradition where female guising transforms the aggressive masculinity of men who wear saris, braids, and breasts to the presence of cement images of Ravana in Chhattisgarh, which perform alternative theologies and ideologies to those of dominant textual traditions of the Ramayana epic. Deeply ethnographic and accessibly written, Material Acts in Everyday Hindu Worlds expands our understanding of material agency as well as the parameters of religion more broadly. This book is freely available in an open access edition thanks to the National Endowment for the Humanities Fellowships Open Book Program—a limited competition designed to make outstanding humanities books available to a wide audience. Learn more at the Fellowships Open Book Program at https://www.neh.gov/grants/odh/FOBP, and access the book online at the SUNY Open Access Repository at https://soar.suny.edu/handle/20.500.12648/8716.

The author negates some of the very old concepts, viz., that females and Shudras, and people who have not undergone the Upanayana Samskaras have no access to Vedas or they should not perform Vedic rituals. He insists that 'all religious observances of a man, if devoid of right conduct, are of no avail. Right conduct constitutes an important element of education and civilization. In his opinion Hindus will have to develop the all-comprehensive idea of Hindu Dharma in and through their lives and activities. Their welfare lies in the Vedic prayers and practices. Those who are interested in Hindu Dharma, and those who want to know about its rituals will find the present work indispensable. The author deals with the religious practices, observances and rituals. When, how, and where certain rituals are to be performed, is clearly discussed. Benefits of Divine Communion are given special emphasis.

Religious texts are not stable objects, passed down unchanged through generations. The way in which religious communities receive their scriptures changes over time and in different social contexts. This book considers religious reading through a study of the Pushtimarg, a Hindu community whose devotional practices and community identity have developed in close relationship with Vārtā Sāhitya (Chronicle Literature), a genre of Hindi prose hagiography written during the 17th century. Through hagiographies that narrate the relationships between the deity Krishna and the Pushtimarg's early leaders and their disciples, these hagiographies provide community history, theology, vicarious epiphany, and models of devotion. While steeped in the social world of early-modern north India, these texts have continued to be immensely popular among generations of modern devotees, whose techniques of reading and exegesis allow them to maintain the narratives as primary guides for devotional living in Gujarat-the western state of India where the Pushtimarg thrives today. Combining ethnographic fieldwork with close readings of Hindi and Gujarati texts, the book examines how members of the community engage with the hagiographies through recitation and dialogue in temples and homes, through commentary and translation in print publications and on the Internet, and even through debates in courts of law. The book argues that these acts of reading inform and are informed by both intimate negotiations of the family and the self, and also by politically potent disputes over matters such as temple governance. By studying the texts themselves, as well as the social contexts of their reading, Religious Reading and Everyday Lives in Devotional Hinduism provides a distinct example of how changing class, regional, and gender identities continue to shape interpretations of a scriptural canon, and how, in turn, these interpretations influence ongoing projects of self and community fashioning.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.