Religions Mumbai Style

A collection of ethnographic essays on the city of Mumbai (erstwhile Bombay), the volume questions the city's claim of a 'self-projected' cosmopolitanism by exploring its relationship with religion.

"Mumbai is generally recognized as an environment of extraordinary religious diversity. The city is at the same time known for a habitual cosmopolitanism and a series of violent religion related conflicts and clashes. While there is much academic scholarship on various aspects of urban history and realities, this volume is the first international academic publication focusing on religion(s) in Mumbai. An extended introductory essay provides a scenario of the religious history of the city from the earliest colonial periods to the present; it also discusses topics such as public celebration and landmark religious places. By taking a thematic approach the contributions highlight the dynamics of religious life in the city. Chapters discuss spatial settings such as so-called slums (Dharavi) and ghettos (Mumbra), but also roadside shrines and taxis. Other chapters focus on class and civil society organizations. Contributions discuss the crossing of religious boundaries, e.g., in dealing with intermarriages and conversions, and challenges faced by religious groups on how to deal with the religious diversity of the city and their desire for recognition. Lines of tension and conflict often run within and not so much between communities. The two final chapters of the volume address the reflection of religion in fiction set in Mumbai and by the Bombay poet Arun Kolatkar"--

Da‘wa, a concept rooted in the scriptural and classical tradition of Islam, has been dramatically re-appropriated in modern times across the Muslim world. Championed by a variety of actors in diverse contexts, da‘wa –"inviting" to Islam, or Islamic missionary activity – has become central to the vocabulary of contemporary Islamic activism. Da‘wa and Other Religions explores the modern resurgence of da‘wa through the lens of inter-religious relations and within the two horizons of Islamic history and modernity. Part I provides an account of da‘wa from the Qur’an to the present. It demonstrates the close relationship that has existed between da‘wa and inter-religious relations throughout Islamic history and sheds light on the diversity of da‘wa over time. The book also argues that Muslim communities in colonial and post-colonial India shed light on these themes with particular clarity. Part II, therefore, analyzes and juxtaposes two prominent da‘wa organizations to emerge from the Indian subcontinent in the past century: the Tablīghī Jamā‘at and the Islamic Research Foundation of Zakir Naik. By investigating the formative histories and inter-religious discourses of these movements, Part II elucidates the influential roles Indian Muslims have played in modern da‘wa. This book makes important contributions to the study of da‘wa in general and to the study of the Tablīghī Jamā‘at, one of the world’s largest da‘wa movements. It also provides the first major scholarly study of Zakir Naik and the Islamic Research Foundation. Further, it challenges common assumptions and enriches our understanding of modern Islam. It will have a broad appeal for students and scholars of Islamic Studies, Indian religious history and anyone interested in da‘wa and inter-religious relations throughout Islamic history.

Jewish Religious Architecture explores ways that Jews have expressed their tradition in brick and mortar and wood, in stone and word and spirit, from the biblical Tabernacle to contemporary Judaism. Social historians, cultural historians, art historians and philologists have come together in this volume to explore this extraordinary architectural tradition.

Hauptbeschreibung Der Band bietet einen Einblick in die Vielfalt des Judentums in Asien zwischen Mumbai und Manila. Einige Beiträge behandeln Fragen der untrennbaren Verflechtungen zwischen Politik und Judentum, andere scheinen auf den ersten Blick primär Lokalstudien zu jüdischen Gemeinden in Südasien, Südostasien und China zu sein. Aber es ist unverkennbar, dass auch solche lokalen Gemeinden immer in ein Netzwerk des globalen Judentums eingebettet sind, zugleich aber in Interaktion mit den dominierenden Religionen in den jeweiligen asiatischen Ländern stehen und dadurch interkultu.

Covering eclectic topics ranging from South Asian religion to motherhood to world dance to ethnomusicology, this book focuses on contemporary selected experiences of women and how their lives interface with religion. Religion has often been perceived as the source of constriction for women's roles in society. This volume explores how modern women across Asia are mobilizing their faith traditions to address existential issues encountered in both the public and private realms, relating to economics, public participation, politics, and culture. As such, it is revealed that religion can be a powerful force for social change and ameliorating women's lives, despite use of religious doctrine in the past to limit women. Editor Zayn R. Kassam, PhD, and the contributors cover not only the commonly considered "Asian" traditions of Hinduism, Islam, and Buddhism but also Christianity, Judaism, Bahai, and indigenous traditions. The book reveals that the challenges and opportunities Asian women face arise both from within and outside, whether in terms of developments within their countries or in relation to international political and economic regimes. The chapters explore how the issues Asian women face have as much to do with cultural and religious codes as they do with politics, economics, education, and the law; consider the varying ways in which family and motherhood are affected by the state's construction of the gendered citizen, by social constructs of motherhood, and by policies regarding women and children's access to health care; and identify the roles played by religion and spirituality in these circumstances.

This book offers a unique perspective on September 11 and our world after this tragic event, sharing lessons from an Asian religious experience that can help heal a world troubled by religious conflicts and deepening divisions, and promote a positive global transformation. Existing literature regarding the events of September 11 and our world afterward has focused mostly on the West and the Middle East. Asian Perspectives on the World's Religions after September 11 extends this discussion to include Asia—a continent and culture far too important to be ignored in any assessment of the global impact of this event. The book is organized along the following themes, as they emerged post-September 11th: religion and civilizational dialogue; religion, conflict, and peace; religion and human rights; religion and ethics; religion and the arts; religion, hermeneutics, and literature; religion and gender; religion and ecology; and religion and globalization. Individuals who are studying or teaching political science, international relations, philosophy, ethics, Asian studies, or religious studies will find the text invaluable, while general readers will appreciate the largely unvoiced Asian perspective on this topic.

There are many holy cities in India, but Mumbai is not usually considered one of them. More popular images of the city capture the world’s collective imagination—as a Bollywood fantasia or a slumland dystopia. Yet for many, if not most, people who live in the city, the neighborhood streets are indeed shared with local gods and guardian spirits. In The Neighborhood of Gods, William Elison examines the link between territory and divinity in India’s most self-consciously modern city. In this densely settled environment, space is scarce, and anxiety about housing is pervasive. Consecrating space—first with impromptu displays and then, eventually, with full-blown temples and official recognition—is one way of staking a claim. But how can a marginalized community make its gods visible, and therefore powerful, in the eyes of others? The Neighborhood of Gods explores this question, bringing an ethnographic lens to a range of visual and spatial practices: from the shrine construction that encroaches on downtown streets, to the “tribal art” practices of an indigenous group facing displacement, to the work of image production at two Bollywood film studios. A pioneering ethnography, this book offers a creative intervention in debates on postcolonial citizenship, urban geography, and visuality in the religions of India.