Divine Intersections: Hindu Ritual and the Incorporation of Religious Others

This article throws the study of multireligious sociality in Western contexts into sharp relief by examining the case of India. Much of the current scholarship of cosmopolitanism and multiculturalism tends to assume that religious beliefs, practices and spaces make the respective religious communities close entirely in upon themselves. While this assumption may hold true for most of the Western settings we study, it does not necessarily give an accurate description of the conditions for multireligious sociality in other parts of the world. In India, for instance, religious boundaries still display signs of malleability despite the religious politicization and occasional interreligious violence of the past decades. Drawing on recent anthropological research, this article shows that people of different religious denominations still visit Sufi shrines, that Hindus still incorporate ritual elements and divine beings from the religious traditions of their Others and that they exercise a wide personal choice in terms of spiritual activities, thus enabling spiritual paths that cross in and out of Hinduism. In a Hindu context rituals do not necessarily have an insulating effect; they may also provide points of intersection that open up toward the Other, thus fostering familiarity and recognition. Similar arguments have been made for Buddhist settings. The question is thus whether the current scholarship of cosmopolitanism may entail a certain monotheistic bias that needs to accounted for, something that is of particular importance when theorizing in ways that make universal claims

Through the Looking Glass:

In spite of Modi’s promise of good days (acche din) in 2014, many Indians still struggle with unemployment, low income, poor health and other difficulties. Though some problems eventually find solutions and middle-class metropolitans increasingly seek help from gurus and psychologists, long-term misfortune and disturbances are still frequently attributed to black magic or possession. Drawing on anthropological fieldwork in Kanpur and Bareilly, this article examines the unintended cosmopolitan effects of such practices, which occasionally unfold in ways that traverse and unsettle official religious boundaries, even in polarized times. Heuristically contrasting Modi to Alice in Wonderland, the article spells out the double bind of many low-income Hindus who seek supernatural assistance in times of crisis: should they follow the logic of inexpensive efficacy, even if necessitating engagement with unfamiliar ritual worlds in heterotopic spaces associated with the religious other? Or should they rather follow the emergent Hindu nationalist logic of Hindu exclusivism, according to which ritual remedies beyond a Hindu ritual repertoire would be inappropriate? The persisting prevalence of the former logic under Modi is illustrated with three cases, two of which are interrelated. Firstly, we meet a female professional seeking help against suspected black magic from a rustic Sufi-Muslim healer. Secondly, we meet a Kali devotee seeking help against spirits that disturbed his career and marriage in a renowned Sufi-Muslim dargah. The final case shows how familial neglect, economic hardship and an interreligious marriage conducted two generations earlier came together in a case of possession. The cosmopolitan effects of such instances, the article argues, lie in their tendency to form an anti-structural, heterotopic counterweight to aggressive Hindu nationalism. counterweight to aggressive Hindu nationalism

Worship and the virus in Hindu India: Contested innovation, polarization, uneven digital acceleration

The religious responses to the COVID-19 pandemic in Hindu India were manifold and, at times, publicly contested, which raises the question of which societal differences became visible and were augmented as the pandemic unfolded. Based on observations mainly from the first coronavirus wave in 2020, this article argues that the limited religious innovation that ensued gave rise to a lively public debate that revealed marked differences within the Hindu community, that the pandemic offered new possibilities for affirming Hindu identities while othering Muslims, and that it accelerated the transition to online religious services in prominent temples while pausing the activities in others, thus augmenting a marked digital divide that may well outlast the pandemic. Pandemic religious changes notwithstanding, the article concludes that most of the changes were ephemeral and produced minor jolts rather than major transformations

Digital divine : technology use by Indian spiritual sects

Spirituality-based organizations in India, centered around a set of beliefs and practices, with a charismatic guru figure at their head, have embraced the information age enthusiastically, and have come to the fore as key players in the national narrative around social welfare and development in recent years. We conducted a qualitative study of four Hinduism-oriented Spirituality-based Organizations (SBOs) in India using interviews, on-site observations, and in-depth examination of their online outreach material to understand the ways in which technology impacts and advances their core functions. We examine five core ways which technology plays a critical role in these SBO - community-building, dissemination of core practices, self-fashioning, philanthropic outreach, and organizational growth – all of which inform these organizations’ influence in society beyond the confines of their adherents. We find that all these functions are enabled in different ways by digital technologies, which have organizational value in and of themselves, but also play an equally important role in helping extend these organizations’ public image as modern, innovative organizations aligned with broader aspirations of national development and social welfare

Inclusivism and its contingencies: following temple-goers in Kanpur

What can a mobile fieldwork contribute to the study of inter-religious connections? This chapter examines the state of Hindu inclusivism in Modi’s India by means of an anthropological fieldwork that involved considerable movement. Rather than following the common practice of approaching inclusivism in shared religious spaces, it follows protagonists of a Kali temple, including a Brahman priest, across the cityscape to examine which non-Hindu festivals they attended and which non-Hindu ritual spaces they approached. As a rule, they often frequented Sikh spaces but ignored churches and mosques. Occasionally they also approached Sufi-Muslim grave shrines but typically only in times of deep distress or when in need of specialised ritual advice, both of which required discretion. The ethnographic section exemplifies this pattern by contrasting their participation in the Nagarkirtan procession of the Sikhs with their avoidance of the Muharram procession of the Shias and exemplifies some of the religious spaces visited by a Brahman priest attempting to expand his knowledge as a tantrik ritual specialist. Here, the chapter also shows how inclusivist practices can unfold into uncanny moments that spell danger, thus infusing them with contingency

Failing the third toilet test: Reflections on fieldwork, gender and Indian loos

This article reexamines the long-standing corridor topic of toilet facilities in anthropological fieldwork, arguing that their condition has stronger methodological implications than previously acknowledged. Drawing on personal experiences from three successive fieldworks in one of India’s poorest states – Uttar Pradesh – it reflects on the importance of gender, age, and prior experience with unfamiliar sanitary facilities in shaping our adjustment to the conditions we meet in the field. It narrates the three ‘toilet tests’ to which the author has been exposed over a series of field visits: the transition to water, squatting, and ultimately the lack of privacy. Failing the latter, she had to shelve a promising fieldwork lead. Scaling up, the article suggests that, if field sites with ‘difficult’ toilet conditions attract fewer and differently positioned anthropologists, the result is likely to be a bias in coverage and theory-building that merits more reflection

Swallowing hurt: Conversion, broken deity tiles and reluctant forgiveness in Kanpur

This article considers the non-aggressive aftermath of an alleged iconoclasm in a residential neighbourhood of Kanpur. The ‘iconoclasts’ were recent converts to Christianity who were attempting to mark their departure from Hinduism by dismantling the deity tiles on their house. Despite the indignation this caused among their Hindu neighbours, not much ensued. While the lack of escalation may be easy to explain given the local circumstances, this article pays particular attention to how the anger of the denouncer subsided and the role of her growing knowledge about Christianity therein

Sound biting conspiracy: From India with "love jihad"

Since 2013, India has seen a remarkable growth of a conspiracy theory known as “love jihad”, which holds that Muslim men conspire to lure Hindu women for marriage to alter India’s religious demography as part of a political takeover strategy. While earlier scholarship on “love jihad” emphasizes the Hindu nationalist propagation of this conspiracy theory, this article pays equal attention to its appeal among conservative Hindus. Making its point of departure in the generative effects of speech, it argues that the “love jihad” neologism performs two logical operations simultaneously. Firstly, it fuses the long-standing Hindu anxiety about daughters marrying against their parents’ will, with the equally long-standing anxiety about unfavorable religious demographic trends. Secondly, it attributes a sinister political takeover intent to every Muslim man who casts his eyes on a young Hindu woman. To bring out these points, this article pays equal empirical attention to marriage and kinship practices as to the genealogy of, and forerunners to, the “love jihad” neologism, and develops the concept of “sound biting” to bring out its meaning-making effect

Introduction: Containing religious offence beyond the courts

In this introduction, we situate the special section, ‘Containing Religious Offence beyond the Courts’, within and beyond existing scholarship on religious offence in South Asia. Much of this scholarship focuses on the unintended effects of blasphemy laws, showing, for instance, that laws presumably intended to promote religious tolerance end up informing, if not encouraging, disputes around religious sensitivities. But while debates about the effects of law are crucial, we suggest that a more nuanced understanding of religious offence can be gained if we look past full-blown legal proceedings and the spectacular violence performed in the streets during religious offence controversies. This collection, then, directs attention to the friction around religious sensitivities that are handled and often mitigated locally—either entirely outside the courts or through bottom-up initiatives that unfold in combination with, or as a reaction to, top-down measures. Drawing on the extensive empirical field research of six scholars of religion and politics, these essays document existing containment modalities in diverse geographical and socio-religious settings in India and critically scrutinise their functioning and outcomes. They explicitly engage with critical understandings of peace and with scholarship on the micro-mechanism of coexistence and, in so doing, open up new avenues of enquiry about religious offence