Kerala Christian Sainthood is an ethnography-based study that celebrates the multi-vocal function of saints. Drawing on pilgrim anecdotes, shrine practices, official hagiographies, and regional lore, author Corinne Dempsey demonstrates how the business of saints routinely extends beyond their capacity as earthly conduits of miraculous power. Saintly characters described in this book, hailing from the religiously pluralistic south Indian state of Kerala, tend not only to the health and happiness of individual devotees but help craft and express the multiple identities and complex power relations of their devotional communities as well. Throughout the study, Dempsey highlights the traditions of Sr. Alphonsa of Bharananganam (1910-1946) and St. George the martyr, two figures who reflect the many preoccupations of Kerala sainthood. Sr. Alphonsa, native of Kerala and famous for her life of suffering and posthumous power, stands in line to be canonized by the Vatican. St. George, the caped dragon slayer imported to Kerala by Syrian merchants and later by Portuguese and British colonizers, is today partially debunked by Rome. These two figures, while differing dramatically in temperament, nationality, age of cult, and Vatican standing, boast a vast popular appeal in Kerala's Kottayam district. In examining Sr. Alphonsa and St. George, Dempsey shows how Kerala's saint traditions reflect devotees' hybrid identities in both colonial and postcolonial times. This ethnography of Christian sainthood within a Hindu cultural context, of "foreign" traditions adopted by native practice, and of female sanctity negotiated through patriarchal expectation is poised at a number of intersections. Dempsey provides not only a comparative study of cultures, religions, and worldviews, but also a unique grounding for contemporary ethnographic, post-colonial, and feminist concerns.

In the mid-nineteenth century, the American missionary James Butler predicted that Christian conversion and British law together would eradicate Indian ascetics. His disgust for Hindu holy men (sadhus), whom he called "saints," "yogis," and "filthy fakirs," was largely shared by orientalist scholars and British officials, who likewise imagined these religious elites to be a leading symptom of India's degeneration. Yet within some thirty years of Butler's writing, modern Indian ascetics such as the neo-Vedantin Hindu Swami Rama Tirtha (1873-1906) and, paradoxically, the Protestant Christian convert Sadhu Sundar Singh (1889-1929) achieved international fame as embodiments of the spiritual superiority of the East over the West. Timothy S. Dobe's fine-grained account of the lives of Sundar Singh and Rama Tirtha offers a window on the surprising reversals and potentials of Indian ascetic "sainthood" in the colonial contact zone. His study develops a new model of Indian holy men that is historicized, religiously pluralistic, and located within the tensions and intersections of ascetic practice and modernity. The first in-depth account of two internationally-recognized modern holy men in the colonially-crucial region of Punjab, Hindu Christian Faqir offers new examples and contexts for thinking through these wider issues. Drawing on unexplored Urdu writings by and about both figures, Dobe argues not only that Hinduism and Protestant Christianity are here intimately linked, but that these links are forged from the stuff of regional Islamic traditions of Sufi holy men (faqir). He also re-conceives Indian sainthood through an in-depth examination of ascetic practice as embodied religion, public performance, and relationship, rather than as a theological, otherworldly, and isolated ideal.

Christians form the third largest religious community in India. How has this come about? There are many studies of separate groups: but there has so far been no major history of the three large groups - Roman Catholic, Protestant and Thomas Christians (Syrians). This work attempts to meet the need for such a history. It goes right back to the beginning and traces the story through the ups and downs of at least fifteen centuries. It includes careful studies of the political and social background and of the non-Christian reactions to the Christian message. The narration is non-technical and should present few difficulties to the thoughtful reader; the more technical matters are dealt with in notes and appendices. This book will be of interest to all students of Church History and will also prove fascinating to many who are concerned with the development of Christianity as a world religion and in the dialogue between different forms of faith.

This book examines the operational dynamics of patriarchy that is deeply woven into the Indian cultural fabric and its persistence in spite of women advancing in Human Development Indices. In studying the situation of women of the Catholic Syrian Christian community of Kerala, South India, as a case of analysis, Kochurani Abraham identifies caste consciousness and religious prescriptions of this community as the main factors that intersect with gendered identity construction and succeed in keeping women within its patriarchal confines. While women do engage in negotiating patriarchy through what can be termed simulative, tactical, and ‘agensic’ bargains, this remains a ‘politics of survival’ as it does not challenge the established gender order. In this context, making a shift from ‘politics of survival’ to a ‘politics of subversion’ is imperative for challenging persisting patriarchies.

Although demographically a minority in Kerala, India, Syrian Christians are not a subordinated community. They are caste-, race-, and class-privileged, and have long benefitted, both economically and socially, from their privileged position. Focusing on Syrian Christian women, Sonja Thomas explores how this community illuminates larger questions of multiple oppressions, privilege and subordination, racialization, and religion and secularism in India. In Privileged Minorities, Thomas examines a wide range of sources, including oral histories, ethnographic interviews, and legislative assembly debates, to interrogate the relationships between religious rights and women’s rights in Kerala. Using an intersectional approach, and US women of color feminist theory, she demonstrates the ways that race, caste, gender, religion, and politics are inextricably intertwined, with power and privilege working in complex and nuanced ways. By attending to the ways in which inequalities within groups shape very different experiences of religious and political movements in feminist and rights-based activism, Thomas lays the groundwork for imagining new feminist solidarities across religions, castes, races, and classes.

Though proportionally small, India's Christians are a populous and significant minority. Focussing on various Roman Catholic churches and shrines located in Chennai, a large city in South India where activities concerning saintal revival and shrinal development have taken place in the recent past, this book investigates the phenomenon of Catholic renewal in India. The author tracks the changing local significance of St. Thomas the Apostle, who according to local legend, was martyred and buried in Chennai and details the efforts of the Church hierarchy in Chennai to bring about a revival of devotion to St. Thomas. Insodoing, the book considers Indian Catholic identity, Indian Christian indigeneity and Hindu nationalism, as well as the marketing of St. Thomas and Catholicism within South India.

Named by the International Bulletin of Missionary Studies as an Outstanding Book of 2014 for Mission Studies Despite the ongoing global expansion of Christianity, there remains a lack of comprehensive scholarship on its development in Asia. This volume fills the gap by exploring the world of Asian Christianity and its manifold expressions, including worship, theology, spirituality, inter-religious relations, interventions in society, and mission. The contributors, from over twenty countries, deconstruct many of the widespread misconceptions and interpretations of Christianity in Asia. They analyze how the growth of Christian beliefs throughout the continent is linked with the socio-political and cultural processes of colonization, decolonization, modernization, democratization, identity construction of social groups, and various social movements. With a particular focus on inter-religious encounters and emerging theological and spiritual paradigms, the volume provides alternative frames for understanding the phenomenon of conversion and studies how the scriptures of other religious traditions are used in the practice of Christianity within Asia.

For some four hundred years, Hindus and Christians have been engaged in a public controversy about conversion and missionary proselytization, especially in India and the Hindu diaspora. Hindu Mission, Christian Mission reframes this controversy by shifting attention from "conversion" to a wider, interreligious study of "mission" as a category of thought and practice. Comparative theologian Reid B. Locklin traces the emergence of the nondualist Hindu teaching of Advaita Vedānta as a missionary tradition, from the eighth century to the present day, and draws this tradition into dialogue with contemporary proposals in Christian missiology. As a descriptive study of the Chinmaya Mission, the Ramakrishna Mission, and other leading Advaita mission movements, Hindu Mission, Christian Mission contributes to a growing body of scholarship on transnational Hinduism. As a speculative work of Christian comparative theology, it develops key themes from this engagement for a new, interreligious theology of mission and conversion for the twenty-first century and beyond.

The South Asian Christian diaspora is largely invisible in the literature about religion and migration. This is the first comprehensive study of South Asian Christians living in Europe and North America, presenting the main features of these diasporas, their community histories and their religious practices. The South Asian Christian diaspora is pluralistic both in terms of religious adherence, cultural tradition and geographical areas of origin. This book gives justice to such pluralism and presents a multiplicity of cultures and traditions typical of the South Asian Christian diaspora. Issues such as the institutionalization of the religious traditions in new countries, identity, the paradox of belonging both to a minority immigrant group and a majority religion, the social functions of rituals, attitudes to language, generational transfer, and marriage and family life, are all discussed.

Possessed by the Virgin is an ethnographic account of three Roman Catholic women in Tamil Nadu, south India who claim to be possessed by Mary, the mother of Jesus. The author follows the lives of these women over many years, investigating questions about gender, social power, agency, and authenticity.