Hadimba is a primary village goddess in the Kullu Valley of the West Indian Himalayan state of Himachal Pradesh, a rural area known as the Land of Gods. As the book shows, Hadimba is a goddess whose vitality reveals itself in her devotees' rapidly changing encounters with local and far from local players, powers, and ideas. These include invading royal forces, colonial forms of knowledge, and more recently the onslaught of modernity, capitalism, tourism, and ecological change. Hadimba has provided her worshipers with discursive, ritual, and ideological arenas within which they reflect on, debate, give meaning to, and sometimes resist these changing realities, and she herself has been transformed in the process. Drawing on diverse ethnographic and textual materials gathered in the region from 2009 to 2017, The Many Faces of a Himalayan Goddess is rich with myths and tales, accounts of dramatic rituals and festivals, and descriptions of everyday life in the celebrated but remote Kullu Valley. The book employs an interdisciplinary approach to tell the story of Hadimba from the ground up, or rather, from the center out, portraying the goddess in varying contexts that radiate outward from her temple to local, regional, national, and indeed global spheres. The result is an important contribution to the study of Indian village goddesses, lived Hinduism, Himalayan Hinduism, and the rapidly growing field of religion and ecology.

"This book offers a portrait of Haḍimbā, a primary village goddess in the Kullu Valley of the West Indian Himalayan state of Himachal Pradesh, a rural area known as the Land of God. Drawing on diverse ethnographic and textual materials The Many Faces of a Himalayan Goddess is rich with myths and tales, accounts of dramatic rituals and festivals, and descriptions of everyday life in the celebrated but remote Kullu Valley. The book portrays the goddess in varying contexts that radiate outward from her temple to local, regional, national, and indeed global spheres. The result is an important contribution to the study of Indian village goddesses, lived Hinduism, Himalayan Hinduism, and the rapidly growing field of religion and ecology"--

This book presents original research on the controversies surrounding animal sacrifice in South Asia through the lens of court cases. It focuses on the parties involved in these cases: on their discourses, motivations, and contrasting points of view. Through an examination of judicial files, court decisions and newspaper articles, and interviews with protagonists, the book explores how the question of animal sacrifice is dealt with through administrative, legislative, and judicial practice. It outlines how, although animal sacrifice has over the ages been contested by various religious reform movements, the practice has remained widespread at all levels of society, especially in certain regions. It reveals that far from merely being a religious and ritual question, animal sacrifice has become a focus of broader public debate, and it discusses how the controversies highlight the contrast between ‘traditional’ and ‘reformist’ understandings of Hinduism; the conflict between the core legal and moral principles of religious freedom and social progress; and the growing concern with environmental issues and animal rights. The Introduction, Chapter 1, Chapter 2, and Chapter 7 of this book are available for free in PDF format as Open Access from the individual product page at www.taylorfrancis.com. It has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 International license. Funded by Centre National de la Recherche Scientific.

The Festival of Indra details the textual and performative history of an important South Asian festival and its role in the development of classical Hinduism. Drawing on various genres of Sanskrit textual sources—especially the epic Mahābhārata—the book highlights the innovative ways that this annual public festival has supported the stable royal power responsible for the sponsorship of these texts. More than just a textual project, however, the book devotes significant ethnographic attention to the only contemporary performance of this festival that adheres to the classical Sanskrit record: the Indrajatra of Kathmandu, Nepal. Here, Indra's tall pole remains the festival's focal point, though its addition of the royal blessing by Kumari, the "living goddess" of Nepal, and the regular presence of the fierce god Bhairav show several significant ways that ritual agents have re-constructed this festival over the past two thousand years.

The isolated valleys of Rawain in the Western Himalaya are ruled by local gods who control the weather, provide justice, and regularly travel through their territories to mark their borders and to ward off incursions by rival gods. These, identified with Karna and Duryodhana from the great Indian epic Mahabharata, are regarded as divine kings whom local persons serve as priests, ministers, patrons, soldiers, and servants. Each divine kings has an oracle, who is regularly summoned, enters into a trance, and speaks with the god's voice, appointing and dismissing officers, confiscating property, levying fines, and ratifying the decisions of councils of elders. The gods hear civil and sometimes criminal cases and, through their oracles, enforce their judgments through fines and penalties, or by compelling disputants to reach a compromise. In the Valley of the Kauravas seeks to describe how this system functions by closely examining the myths, legends, rituals, and folklore associated with it, and above all by providing a detailed ethnographic description of its day-to-day workings. It contextualizes this system by comparing it with 'divine kingship' throughout history, in both South and Southeast Asia, and seeks to embed this historical and ethnographic analysis in a theoretical discussion of the nature, goals, and limits of anthropological knowledge of 'multiple worlds'. The chapters of the book are organized in terms of the 'seven limbs' of the classical Indian kingdom as described by the political philosopher Kautilya: king, land and people, minister, army, treasury, ally, and enemy.

This book initiates multipolar climate/clime studies of the world’s altitudinal and latitudinal highlands with terrestrial, experiential, and affective approaches. Framed in the environmental humanities, it is an interdisciplinary, comparative study of the mutually-embodied relations of climate, nature, culture, and place in the Himalaya, Andes, and Arctic. Innovation-driven, the book offers multipolar clime case studies through the contributors’ historical findings, ethnographic documentations, and diverse conceptualizations and applications of clime, an overlooked but returning notion of place embodied with climate history, pattern, and changes. The multipolar clime case studies in the book are geared toward deeper, lively explorations and demonstrations of the translatability, interchangeability, and complementarity between the notions of clime and climate. "Multipolar" or "multipolarity" in this book connotes not only the two polar regions and the tectonically shaped highlands of the earth but also diversely debated perspectives of climate studies in the broadest sense. Contributors across the twelve chapters come from diverse fields of social and natural sciences and humanities, and geographically specialize, respectively, in the Himalayan, Andean, and Arctic regions. The first comparative study of climate change in altitudinal and latitudinal highlands, this will be an important read for students, academics, and researchers in environmental humanities, anthropology, climate science, indigenous studies, and ecology.

In World of Worldly Gods, Kelzang T. Tashi offers the first comprehensive examination of the tenacity of Shamanic Bon practices, as they are lived and contested in the presence of an invalidating force: Buddhism. Through a rich ethnography of Goleng and nearby villages in central Bhutan, Tashi investigates why people, despite shifting contexts, continue to practice and engage with Bon, a religious practice that has survived over a millennium of impatience from a dominant Buddhist ecclesiastical structure. Against the backdrop of long-standing debates around practices unsystematically identified as 'bon', this book reframes the often stale and scholastic debates by providing a clear and succinct statement on how these practices should be conceived in the region. Tashi argues that the reasons for the tenacity of Bon practices and beliefs amid censures by the Buddhist priests are manifold and complex. While a significant reason for the persistence of Bon is the recency of formal Buddhist institutions in Goleng, he demonstrates that Bon beliefs are so deeply embedded in village social life that some Buddhists paradoxically feel it necessary to reach some kind of accommodation with Bon priests. Through an analysis of the relationship between Shamanic Bon and Buddhism, and the contemporary dynamics of Bhutanese society, this book tackles the longstanding concern of anthropology: cultural persistence and change. It discusses the mutual accommodation and attempted amalgamation of Buddhism and Bon, and offers fresh perspectives on the central distinguishing features of Great and Little Traditions.

This book is the first study to tackle the relationship between landscape and religion in-depth. Author Matthias Egeler overviews previous theories of the relationship between landscape and religion and then pushes this theorizing further with a rich case study: the supernatural landscape of the Icelandic Westfjords. There, religion and the supernatural--from churches to elf hills--are ubiquitous in the landscape and, as Egeler shows, this example sheds entirely new light on core aspects of the relationship between landscape, religion, and the supernatural.

In most mainstream traditions of Hinduism and Buddhism, women have for centuries largely been excluded from positions of religious and ritual leadership. However, as this volume shows, in an increasing number of late-20th-century and early-21st-century contexts, women can and do undergo monastic and priestly education; they can receive ordination/initiation as Buddhist nuns or Hindu priestesses; and they are accepted as religious and political leaders. Even though these processes still take place largely outside or at the margins of traditional religious institutions, it is clear that women are actually establishing new religious trends and currents. They are attracting followers, and they are occupying religious positions on par with men. At times women are filling a void left behind by male religious specialists who left the profession, and at times they are perceived as their rivals. In some cases, this process takes place in collaboration with male religious specialists, in others against the will of the women's male counterparts. However, in most cases we see both acceptance and resistance. Whether silently or with great fanfare, women are grasping new opportunities to occupy positions of leadership. This book offers ten in-depth case studies analysing culturally, historically, and geographically unique situations in order to explore the historical background, contemporary trajectories, and impact of the emergence of new and powerful forms of female agency in mostly conservative Hindu and Buddhist religious traditions.