This book explores the material religion of contemporary Shimla, a vibrant postcolonial city, famed for its colonial heritage, set against the backdrop of the North-Western Himalayas. Jonathan Miles-Watson demonstrates that this landscape is able to peacefully reconcile the apparent tensions of faith, heritage and identity in a way that unseats traditional theories of religion, politics and heritage. It presents a mystery that is written in space through time; the key to unlocking this mystery lies in clear view, at the city's heart, in the contemporary material religion that surrounds nominally Christian sacred sites. Although the material religion centres on landscapes that are identifiable as Christian, the book demonstrates that Hindus, atheists and Sikhs all have a role to play in the mutually constitutive relations that lie at the centre of these knots of sacred entanglement. This book builds upon over a decade of research to present an ethnographic account of devotional practices that speaks to contemporary developments in both the anthropology of Christianity and material religion. Through this exploration the book answers the mystery of Shimla's postcolonial harmony, while complicating established theories in the anthropology of religion, postcolonial studies, mythography, heritage studies and material culture.

Based on 10 months of ethnographic fieldwork, this book presents a social history of Sat Tal Christian Ashram (STA), an Ashram in the Kumaon foothills of northern India. This book explores how some Christian missionaries have sought to inflect Christianity with Advaita Vedantic undertones in a number of Indian contexts; it then analyses how STA draws upon, but also differs from, existing practices of inculturation. In demonstrating the distinctions of STA, this book offers new ethnographic data on the topics of Indian Christianity, Christian missiology and Hindu-Christian relations. This book also contributes to emergent discussions of multiple religious orientation, existential belonging and the negotiation that occurs as individuals and communities seek to invite or belong alongside individuals whose proclaimed faiths are different than their own. It is written in a clear and accessible style, making it suitable for undergraduate students, while also offering specialists new qualitative data and insightful theoretical reflections.

What happens when the written words of biblical scripture are transformed into experiential, choreographed environments? To answer this question, anthropologist James Bielo explores a diverse range of practices and places that “materialize the Bible,” including gardens, theme parks, shrines, museums, memorials, exhibitions, theatrical productions, and other forms of replication. Integrating ethnographic, archival, and mass media data, case studies focus primarily on U.S. Christianity from the late 19th-century to the present. Composed as 20 short chapters that may be read in any order, the book is divided into three sections. Section I, “Variations on Replication,” analyzes examples that recontextualize elements from the (actual or imagined) biblical past. Section II, “The Power of Nature,” turns to the natural world associated with Christian scripture and how it is mobilized as a privileged media. Section III, “Choreographing Experience,” examines lived interactions with the affordances of materializing the Bible. Bielo argues that materializing the Bible works as an authorizing practice to intensify intimacies with scripture and circulate potent ideologies. Performed through the sensory experience of bodies, physical technologies, and infrastructures of place, Bielo illustrates how this phenomenon is always, ultimately, about expressions of power.

Islam through Objects represents the state of the field of Islamic material cultural studies. With contributions from scholars of religion, anthropologists, art historians, folklorists, historians, and other disciplines, Anna Bigelow brings together a wide range of perspectives on Islamic materiality to debunk myths of Islamic aversion to material aspects of religion. Each chapter focuses on a single object in daily use by Muslims-prayer beads, coins, amulets, a cistern well, clothing, jewellery, bodily and domestic adornments-to consider both generic and particular aspects of the object in question. These narratives will engage the reader by describing and analyzing each object in terms of its provenance, materials, uses, and history, as well as the broader history, variety and uses of the object in Islamic history and cultures. Temporal, regional, and sectarian variations in the styles, uses, and theological perspectives are also considered. Framed by an introduction that assesses the various approaches to Islamic material culture in recent scholarship, Islam through Objects provides a template for the study of religion and material culture, which engages current theory, subtle and nuanced narratives, and the creative and imaginal capacities of Muslims through history.

Comparing amulets over time and space, this volume focuses on the function of written words on these fascinating artefacts. Ranging from Roman Egypt to the Middle Ages and the Modern period, this book provides an overview on these artefacts in the Mediterranean world and beyond, including Europe, Iran, and Turkey. A deep analysis of the textuality of amulets provides comparative information on themes and structures of the religious traditions examined. A strong emphasis is placed on the material features of the amulets and their connections to ritual purposes. The textual content, as well as other characteristics, is examined systematically, in order to establish patterns of influence and diffusion. The question of production, which includes the relationships that linked professional magicians, artists and craftsmen to their clientele, is also discussed, as well as the sacred and cultural economies involved.

Grounded in anthropological comparison and the concept of materiality, this book offers an in-depth ethnographic study of the similarities and differences among various forms of religious practices in a Pentecostal Church (Christ Embassy) and an Islamic group (NASFAT) in the Nigerian capital of Abuja. Scholarship in this area tends to focus on inter-religious contestations and conflicts; however, this book proposes that another dynamic is unfolding between Christians and Muslims that is characterised by conviviality, interfaith joint action programmes, mutual influences and even the exchange of religious forms. The comparative approach reveals that, notwithstanding the seemingly opposed worldviews and divergences between Muslims and Christians, they all face similar challenges and apply similar techniques for meeting the challenges posed by the precarious Nigerian urban environment. It is through practices – especially those conducted in (semi-) public settings – that people from different religious persuasions define, encroach on and feel the weight of each other's presence.

This book is the first to focus on material visualities of bhakti imagery that inspire, shape, convey, and expand both the visual practices of devotional communities, as well as possibilities for extending the reach of devotion in society in new and often unexpected ways. Communities of interpreters of bhakti images discussed in this book include not only a number of distinctive Hindu bhakti groups, but also artisans, diaspora women, South Asian Sufis, businessmen, dancers, and filmmakers. This book's identification of devotional practices of looking, such as materializing memory, mirroring and immaterializing portraits, and shaping the return look, connect material and visual cultures as well as illustrate modes of established and experimental image usage. Bhakti is one of the most-studied aspects of Indic devotionalism on account of its expression through emotive poetry, song, and vivid hagiographies of saints. The diverse devotional visualities analyzed in this book meaningfully circulate bhakti images in past and present, generating their renewed relationship to contemporary concerns.

In what ways do Buddhists recognize, define, and sort waste from non-waste? What happens to Buddhist-related waste? How do new practices of Buddhist consumption result in new forms of waste and consequently new ways of dealing with waste? This book explores these questions in a close examination of a religion that is often portrayed as anti-materialist and non-economic. It provides insight into the complexity of Buddhist consumption, conceptions of waste, and waste care. Examples include scripture that has been torn and cannot be read, or an amulet that has disintegrated, as well as garbage left behind on a pilgrimage, or the offerings of food and prayer scarves that create ecological contamination. Chapters cover mass-production and over-consumption, the wastefulness of consumerism, the by-products of Buddhist practices like rituals and festivals, and the impact of increased Buddhist consumption on religious practices and social relations. The book also looks at waste in terms of what is discarded, exploring issues of when and why particular objects and practices are sorted and handled as sacred and disposable. Contributors address how sacred materiality is destined to wear and decay, as well as ideas about redistribution, regeneration or recycling, and the idea of waste as afterlife.

All the Indian States and Union Teritories have been divided in these six volumes. Specific attention has been paid to each state and its distinct history, culture, religion, customs, traditions, art crafts dance form, architecture etc. These volumes offer exhaustive and keen examination on variegated traditional beliefs, cultural practices and diverse historical events of each state.