Real Sadhus Sing To God

Drawing on ethnographic research spanning ten years, Antoinette Elizabeth DeNapoli offers a new perspective on the practice of asceticism in India today. Her work brings to light the little known and often marginalized lives of female Hindu ascetics (sadhus) in the North Indian state of Rajasthan. Examining the everyday religious worlds and practices of the mostly unlettered female sadhus, who come from a number of castes, Real Sadhus Sing to God illustrates that these women experience asceticism in relational and celebratory ways. They construct their lives as paths of singing to God, which, the author suggests, serves as the female way of being an ascetic. Examining the relationship between asceticism (sannyas) and devotion (bhakti) in contemporary contexts, the book brings together two disparate fields of study-yoga/asceticism and bhakti-using the singing of bhajans (devotional songs) as an orienting metaphor. This is the first book-length study to explore the ways in which female sadhus perform and thus create gendered views of asceticism through their singing, storytelling, and sacred text practices, which DeNapoli characterizes as their "rhetoric of renunciation."

Drawing on ethnographic research spanning ten years, Antoinette Elizabeth DeNapoli offers a new perspective on the practice of asceticism in India today. Her work brings to light the little known and often marginalized lives of female Hindu ascetics (sadhus) in the North Indian state of Rajasthan. Examining the everyday religious worlds and practices of the mostly unlettered female sadhus, who come from a number of castes, Real Sadhus Sing to God illustrates that these women experience asceticism in relational and celebratory ways. They construct their lives as paths of singing to God, which, the author suggests, serves as the female way of being an ascetic. Examining the relationship between asceticism (sannyas) and devotion (bhakti) in contemporary contexts, the book brings together two disparate fields of study-yoga/asceticism and bhakti-using the singing of bhajans (devotional songs) as an orienting metaphor. This is the first book-length study to explore the ways in which female sadhus perform and thus create gendered views of asceticism through their singing, storytelling, and sacred text practices, which DeNapoli characterizes as their "rhetoric of renunciation."

Focusing on complex entanglements of religion and gender from a diversity of perspectives, this book explores how women enact agencies in transcultural Hindu and Buddhist settings. The chapters draw on original, in-depth empirical research in various contexts in South Asian religious traditions. Today, in an increasing number of such contexts, women are able to undergo monastic and priestly education, receive ordination/initiation as nuns and priestesses, and are accepted as ascetic religious leaders. They are starting to establish new religious communities within conservative traditions, occupying religious leadership positions on par with men. This volume considers the historical background, contemporary trajectories, and potential impact of the emergence of these new and powerful female agencies in conservative South Asian religious traditions. It will be of particular interest to scholars of religion, women’s and gender studies, and South Asian studies.

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.