This volume aims to foster interaction between scholars in the subfields of Islamic and Buddhist studies by increasing understanding of the circulation and localization of religious texts, institutional models, and ritual practices across Asia and beyond. Buddhist and Islamic Orders in Southern Asia scrutinizes religious orders (here referring to Sufi?ar?qas and Buddhist monastic and other ritual lineages) that enabled far-flung local communities to be recognized and engaged as part of a broader world of co-religionists, while presenting their traditions and human representatives as attractive and authoritative to new devotees. Contributors to the volume direct their attention toward analogous developments mutually illuminating for both fields of study, drawing readers' attention to the fact that networked persons were not always strongly institutionalized and often moved through Southern Asia and developed local bases without the oversight of complex corporate organizations.

Over the last few decades historians and other scholars have succeeded in identifying diverse patterns of connection linking religious communities across Asia and beyond. Yet despite the fruits of this specialist research, scholars in the subfields of Islamic and Buddhist studies have rarely engaged with each other to share investigative approaches and methods of interpretation. This volume was conceived to open up new spaces of creative interaction between scholars in both fields that will increase our understanding of the circulation and localization of religious texts, institutional models, ritual practices, and literary specialists. The book’s approach is to scrutinize one major dimension of the history of religion in Southern Asia: religious orders. “Orders” (here referring to Sufi ṭarīqas and Buddhist monastic and other ritual lineages) established means by which far-flung local communities could come to be recognized and engaged as part of a broader world of co-religionists, while presenting their particular religious traditions and their human representatives as attractive and authoritative to potential new communities of devotees. Contributors to the volume direct their attention toward analogous developments mutually illuminating for both fields of study. Some explain how certain orders took shape in Southern Asia over the course of the nineteenth century, contextualizing these institutional developments in relation to local and transregional political formations, shifting literary and ritual preferences, and trade connections. Others show how the circulation of people, ideas, texts, objects, and practices across Southern Asia, a region in which both Buddhism and Islam have a long and substantial presence, brought diverse currents of internal reform and notions of ritual and lineage purity to the region. All chapters draw readers’ attention to the fact that networked persons were not always strongly institutionalized and often moved through Southern Asia and developed local bases without the oversight of complex corporate organizations. Buddhist and Islamic Orders in Southern Asia brings cutting-edge research to bear on conversations about how “orders” have functioned within these two traditions to expand and sustain transregional religious networks. It will help to develop a better understanding of the complex roles played by religious networks in the history of Southern Asia.

The volume analyses the encounter between Buddhist and Muslim communities in South and Central Asia during the medieval period. The articles by historians, epigraphists, philologists, art historians and archaeologists provoke a fresh look at relevan

In the contemporary world the meeting of Buddhism and Islam is most often imagined as one of violent confrontation. Indeed, the Taliban's destruction of the Bamiyan Buddhas in 2001 seemed not only to reenact the infamous Muslim destruction of Nalanda monastery in the thirteenth century but also to reaffirm the stereotypes of Buddhism as a peaceful, rational philosophy and Islam as an inherently violent and irrational religion. But if Buddhist-Muslim history was simply repeated instances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived thirteen hundred years of Muslim rule? Buddhism and Islam on the Silk Road demonstrates that the history of Buddhist-Muslim interaction is much richer and more complex than many assume. This groundbreaking book covers Inner Asia from the eighth century through the Mongol empire and to the end of the Qing dynasty in the late nineteenth century. By exploring the meetings between Buddhists and Muslims along the Silk Road from Iran to China over more than a millennium, Johan Elverskog reveals that this long encounter was actually one of profound cross-cultural exchange in which two religious traditions were not only enriched but transformed in many ways.

This book looks at the study of ideas, practices and institutions in South Asian Islam, commonly identified as ‘Sufism’, and how they relate to politics in South Asia. While the importance of Sufism for the lives of South Asian Muslims has been repeatedly asserted, the specific role played by Sufism in contestations over social and political belonging in South Asia has not yet been fully analysed. Looking at examples from five countries in South Asia (India, Pakistan, Bangladesh, Sri Lanka, and Afghanistan), the book begins with a detailed introduction to political concerns over ‘belonging’ in relation to questions concerning Sufism and Islam in South Asia. This is followed with sections on Producing and Identifying Sufism; Everyday and Public Forms of Belonging; Sufi Belonging, Local and National; and Intellectual History and Narratives of Belonging. Bringing together scholars from diverse disciplines, the book explores the connection of Islam, Sufism and the Politics of Belonging in South Asia. It is an important contribution to South Asian Studies, Islamic Studies and South Asian Religion.

For over 2500 years, Buddhism was implicated in processes of cultural interaction that in turn shaped Buddhist doctrines, practices and institutions. While the cultural plurality of Buddhism has often been remarked upon, the transcultural processes that constitute this plurality, and their long-term effects, have scarcely been studied as a topic in their own right. The contributions to this volume present detailed case studies ranging across different time periods, regions and disciplines, and they address methodological challenges as well as theoretical problems. In addition to casting a spotlight on topics as diverse as the role of trade contacts in the early spread of Buddhism, the hybrid nature of religious practices in Japan or Indo-Tibetan relations in Tibetan polemical literature, the individual papers jointly raise the question as to whether there might be something distinct about how Buddhism steers and influences forms of cultural exchange, and is in turn shaped by modalities of cultural interaction throughout Asian, as well as global, history. The volume is intended to demonstrate the need for investigating transcultural dynamics more closely in the study of Buddhism, and to suggest new avenues for Buddhist Studies.

As a source of information, the monk Yijing's Record of the Inner Law Sent Home from the South Seas contains ample materials concerning monastic life, from the choosing of a teacher, under whose guidance one becomes a monk, up to the disposal of the personal belongings left by a deceased monk. It depicts such a complete picture of the life of a monk that it is indispensable and invaluable for research into the conditions of Buddhist monasticism in medieval India. It also provides some insights into Chinese monastic life through Yijing's criticism and comparison of the practices of the two regions.

This volume of Princeton Readings in Religions brings together the work of more than thirty scholars of Islam and Muslim societies in South Asia to create a rich anthology of primary texts that contributes to a new appreciation of the lived religious and cultural experiences of the world's largest population of Muslims. The thirty-four selections--translated from Arabic, Persian, Urdu, Bengali, Tamil, Gujarati, Hindavi, Dakhani, and other languages--highlight a wide variety of genres, many rarely found in standard accounts of Islamic practice, from oral narratives to elite guidance manuals, from devotional songs to secular judicial decisions arbitrating Islamic law, and from political posters to a discussion among college women affiliated with an "Islamist" organization. Drawn from premodern texts, modern pamphlets, government and organizational archives, new media, and contemporary fieldwork, the selections reflect the rich diversity of Islamic belief and practice in South Asia. Each reading is introduced with a brief contextual note from its scholar-translator, and Barbara Metcalf introduces the whole volume with a substantial historical overview.

Now updated: An “eminently readable, highly engaging” anthology about the lives of ordinary citizens in India, Pakistan, Bangladesh, Nepal, and Sri Lanka (Margaret Mills, Ohio State University). For the second edition of this popular textbook, readings have been updated and new essays added. The result is a timely collection that explores key themes in understanding the region, including gender, caste, class, religion, globalization, economic liberalization, nationalism, and emerging modernities. New readings focus attention on the experiences of the middle classes, migrant workers, and IT professionals, and on media, consumerism, and youth culture. Clear and engaging writing makes this text particularly valuable for general and student readers, while the range of new and classic scholarship provides a useful resource for specialists.

Encounters, networks, identities and diversity are at the core of the history of Buddhism. They are also the focus of Buddhist Encounters and Identities across East Asia, edited by Ann Heirman, Carmen Meinert and Christoph Anderl. While long-distance networks allowed Buddhist ideas to travel to all parts of East Asia, it was through local and trans-local networks and encounters, and a diversity of people and societies, that identities were made and negotiated. This book undertakes a detailed examination of discrete Buddhist identities rooted in unique cultural practices, beliefs and indigenous socio-political conditions. Moreover, it presents a fascinating picture of the intricacies of the regional and cross-regional networks that connected South and East Asia.