In The Hindu Self and its Muslim Neighbors, the author sketches the contours of relations between Hindus and Muslims in Bengal. The central argument is that various patterns of amicability and antipathy have been generated towards Muslims over the last six hundred years and these patterns emerge at dynamic intersections between Hindu self-understandings and social shifts on contested landscapes. The core of the book is a set of translations of the Bengali writings of Rabindranath Tagore (1861–1941), Kazi Nazrul Islam (1899–1976), and Annada Shankar Ray (1904–2002). Their lives were deeply interwoven with some Hindu–Muslim synthetic ideas and subjectivities, and these involvements are articulated throughout their writings which provide multiple vignettes of contemporary modes of amity and antagonism. Barua argues that the characterization of relations between Hindus and Muslims either in terms of an implacable hostility or of an unfragmented peace is historically inaccurate, for these relations were modulated by a shifting array of socio-economic and socio-political parameters. It is within these contexts that Rabindranath, Nazrul, and Annada Shankar are developing their thoughts on Hindus and Muslims through the prisms of religious humanism and universalism.

The Historical Dictionary of Hinduism relates the history of Hinduism through a chronology, an introductory essay, photos, an extensive bibliography, and over 1,000 cross referenced dictionary entries on Hindu terminology, names of major historical figures and movements, gods and goddesses, prominent temples, terms for items used in Hindu practice, major texts, philosophical concepts, and more. This book is an excellent access point for students, researchers, and anyone wanting to know more about Hinduism.

Jews and Muslims in South Asia examines how Jews and Muslims relate to each other in a place where, in contrast to Europe, their perceived attitudes towards one another do not often make headlines. In the European imagination, Jews and Muslims have both been seen as the ultimate "other." At the same time, Western politics and media construct Jews and Muslims in opposition to each other and see their relationship as unavoidably polarized due to the conflict in the Middle East. In this book, Yulia Egorova explores how South Asian Jews and Muslims relate to each other outside of a Western and Christian context, and reveals that despite some important differences this relationship is still intrinsically connected to global narratives about Jews and Muslims. She also shows that the Hindu right have turned South Asian Jewish experiences into a rhetorical tool to deny the existence of discrimination against religious minorities, and that this ostensible celebration of Jewishness masks not only anti-Muslim, but also anti-Jewish prejudice. She argues that South Asia inherited these notions of racial and religious difference from the British during the colonial period, which continue to cause stigmatization and oppression to this day. Jews and Muslims in South Asia is a fascinating new contribution to the academic discussion on anti-Semitism, Islamophobia, and their overlapping histories.

A generation ago, most Americans had little or no contact with Muslims, Hindus, Buddhists, or any other adherents of non- Christian religions. Now our culture is much more pluralistic. In addition to these “others,” many Westerners, disenchanted with Christianity, are more inclined than they were a generation ago to dabble in new spiritual alternatives that were not as readily available here before. Many Christians feel intimidated by these changes. Many Christians don’t know how to engage their newest non- Christian neighbors in conversation, partly because they feel ignorant about the religions practiced by others. Significant Others seeks to fill this knowledge gap so readers will become more acquainted with the religious backgrounds of devout non- Christians they are meeting, as well as with the growing number of American people who claim no religious affiliation at all. Each chapter outlines the major world religions according to their significant founders or leading figures, significant beliefs and practices, significant sects and developments, and significant points of contact and points of contrast with Christian faith.

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.

A Critical Analysis of Bhima Bhoi and the Mahima Cult is a rare compendium of insightful essays by eminent Indian scholars on the Mahima Cult, its genesis, and its growth. The volume focuses on Bhima Bhoi, the poet-philosopher and the prime interlocutor of the Renegade Faith, who started a revolt from below to champion human rights. To critically appreciate the Saint-poet Bhima Bhoi and the Mahima Cult (Dharma of Glory), the history of the 19th-century Indian sociocultural system, especially that of Odisha and its adjoining states, needs to be reconstructed. Since there is no surviving oral and written text authored by the founder of the cult, Mahima Swami, it is only the unlettered genius Bhima Bhoi, who produced innumerable prayers, hymns, and poetic recitals of profound philosophical import, which made him the legend, the poet-archivist, and historiographer of the Mahima Cult. Bhima was simultaneously the poet of the soul and the soil, who used theology and social experience to provide a supportive sub-structure to a transcendent, ecstatic vision. This volume asserts that Mahima Dharma is an autochthonous reform movement and a regional variation of the Indian Bhakti tradition and mystical poetry.

With historical-critical analysis and dialogical even-handedness, the essays of this book re-assess the life and legacy of Swami Vivekananda, forged at a time of colonial suppression, from the vantage point of socially-engaged religion at a time of global dislocations and international inequities. Due to the complexity of Vivekananda as a historical figure on the cusp of late modernity with its vast transformations, few works offer a contemporary, multi-vocal, nuanced, academic examination of his liberative vision and legacy in the way that this volume does. It brings together North American, European, British, and Indian scholars associated with a broad array of humanistic disciplines towards critical-constructive, contextually-sensitive reflections on one of the most important thinkers and theologians of the modern era.

Mahatma Gandhi, one of the greatest influencers in the world, was himself influenced by trailblazing thinkers and writers like Tolstoy, Ruskin, Thoreau, and others—each one contributing significantly to his moral and spiritual development. Yet only a few people know the most consequential person to have played a pivotal role in the making of the Mahatma: Shrimad Rajchandra. About the unparalleled influence of this person, Gandhi himself wrote: “I have met many a religious leader or teacher… and I must say that no one else ever made on me the impression that Raychandbhai did.” Uma Majmudar, digging deep into the original Gujarati writings of both Gandhi and Rajchandra, explores this important relationship and unfolds the unique impact of Rajchandra’s teachings and contributions upon Gandhi. The volume examines the contents and significance of their intimate spiritual discussions, letters, questions and answers. In this book, Dr. Majmudar brings to the forefront the scarcely known but critically important facts of how Rajchandra “molded Gandhi’s inner self, his character, his life, thoughts and actions.” This Jain zaveri (jeweller)-cum-spiritual seeker became Gandhi’s most trusted friend, as well as an exemplary mentor and “refuge in spiritual crisis.”

This book explains how the leaders of the world's largest Islamic organizations understand tolerance, explicating how politics works in a Muslim-majority democracy.

A Śākta Method for Comparative Theology: Upside-Down, Inside-Out offers a Śākta thealogy of religions and a Śākta anti-method, method, and a-method for comparative theology. For Śāktas, the thread of religious diversity is part of the rich tapestry of cosmological, topographical, environmental, and bio-diversity, which is the Goddess’ collective (samaṣṭi) and individuated (vyaṣṭi) forms. Śākta religious diversity is "complex, layered, and paradoxical, allowing ontological similarities, ontological differences, and irreducibility." A Śākta thealogy of religious diversity transcends humans and the borders of religion, politics, society, and speciesism. New Books Network podcast on New Books in Indian Religions, a conversation between Raj Balkaran and author Pravina Rodrigues: https://newbooksnetwork.com/a-sakta-method-for-comparative-theology