In this book, Masooda Bano presents an in-depth analysis of a new movement that is transforming the way that young Muslims engage with their religion. Led by a network of Islamic scholars in the West, this movement seeks to revive the tradition of Islamic rationalism. Bano explains how, during the period of colonial rule, the exit of Muslim elites from madrasas, the Islamic scholarly establishments, resulted in a stagnation of Islamic scholarship. This trend is now being reversed. Exploring the threefold focus on logic, metaphysics, and deep mysticism, Bano shows how Islamic rationalism is consistent with Sunni orthodoxy and why it is so popular among young, elite, educated Muslims, who are now engaging with classical Islamic texts. One of the most tangible results of this revival is that Islamic rationalism - rather than jihadism - is emerging as one of the most influential movements in the contemporary Muslim world.

This is a book about religious conceptions of trees within the cultural world of tree worship at the tree shrines of northern India. Sacred trees have been worshipped for millennia in India and today tree worship continues there among all segments of society. In the past, tree worship was regarded by many Western anthropologists and scholars of religion as a prime example of childish animism or decadent ''popular religion.'' More recently this aspect of world religious cultures is almost completely ignored in the theoretical concerns of the day. David Haberman hopes to demonstrate that by seriously investigating the world of Indian tree worship, we can learn much about not only this prominent feature of the landscape of South Asian religion, but also something about the cultural construction of nature as well as religion overall. The title People Trees relates to the content of this book in at least six ways. First, although other sacred trees are examined, the pipal-arguably the most sacred tree in India-receives the greatest attention in this study. The Hindi word ''pipal'' is pronounced similarly to the English word ''people.''Second, the ''personhood'' of trees is a commonly accepted notion in India. Haberman was often told: ''This tree is a person just like you and me.'' Third, this is not a study of isolated trees in some remote wilderness area, but rather a study of trees in densely populated urban environments. This is a study of trees who live with people and people who live with trees. Fourth, the trees examined in this book have been planted and nurtured by people for many centuries. They seem to have benefited from human cultivation and flourished in environments managed by humans. Fifth, the book involves an examination of the human experience of trees, of the relationship between people and trees. Haberman is interested in people's sense of trees. And finally, the trees located in the neighborhood tree shrines of northern India are not controlled by a professional or elite class of priests. Common people have direct access to them and are free to worship them in their own way. They are part of the people's religion. Haberman hopes that this book will help readers expand their sense of the possible relationships that exist between humans and trees. By broadening our understanding of this relationship, he says, we may begin to think differently of the value of trees and the impact of deforestation and other human threats to trees.

More than a series of rites of passage through the landmarks of growing up and growing old, Jewish and Christian life-cycle rituals give the members of each religious tradition theological and ritualized definitions of what a life should be. In this volume, the fourth in the acclaimed series "Two Liturgical Traditions", eight scholars explore the models of human life implicit in Judaism and Christianity by unraveling and exploring the evolution and current condition of their life-cycle liturgies. The essays presented here emphasize the wholeness of a life as illustrated by the religious metaphors inherent in life-cycle rites. The contributors examine the history and shape of each life-cycle rite - including the rituals and practices associated with birth, adolescence, marriage, sickness, and death - and analyze the theological message that each rite represents.

Bardwell L. Smith offers a fresh perspective on mizuko kuyo, the Japanese ceremony performed to bring solace to those who have experienced miscarriage, stillbirth, or abortion. Showing how old and new forms of myth, symbol, doctrine, praxis, and organization combine and overlap in contemporary mizuko kuyo, Smith provides critical insight from many angles: the sociology of the family, the power of the medical profession, the economics of temples, the import of ancestral connections, the need for healing in both private and communal ways and, perhaps above all, the place of women in modern Japanese religion. At the heart of Smith's research is the issue of how human beings experience the death of a life that has been and remains precious to them. While universal, these losses are also personal and unique. The role of society in helping people to heal from these experiences varies widely and has changed enormously in recent decades. In examples of grieving for these kinds of losses one finds narratives not only of deep sorrow but of remarkable dignity.

Feeding the Dead outlines the early history of ancestor worship in South Asia, from the earliest sources available, the Vedas, up to the descriptions found in the Dharmshastra tradition. Most prior works on ancestor worship have done little to address the question of how shraddha, the paradigmatic ritual of ancestor worship up to the present day, came to be. Matthew R. Sayers argues that the development of shraddha is central to understanding the shift from Vedic to Classical Hindu modes of religious behavior. Central to this transition is the discursive construction of the role of the religious expert in mediating between the divine and the human actor. Both Hindu and Buddhist traditions draw upon popular religious practices to construct a new tradition. Sayers argues that the definition of a religious expert that informs religiosity in the Common Era is grounded in the redefinition of ancestral rites in the Grhyasutras. Beyond making more clear the much misunderstood history of ancestor worship in India, this book addressing the serious question about how and why religion in India changed so radically in the last half of the first millennium BCE. The redefinition of the role of religious expert is hugely significant for understanding that change. This book ties together the oldest ritual texts with the customs of ancestor worship that underlie and inform medieval and contemporary practice.

This is a book about religious conceptions of trees within the cultural world of tree worship at the tree shrines of northern India. Sacred trees have been worshipped for millennia in India and today tree worship continues there among all segments of society. In the past, tree worship was regarded by many Western anthropologists and scholars of religion as a prime example of childish animism or decadent ''popular religion.'' More recently this aspect of world religious cultures is almost completely ignored in the theoretical concerns of the day. David Haberman hopes to demonstrate that by seriously investigating the world of Indian tree worship, we can learn much about not only this prominent feature of the landscape of South Asian religion, but also something about the cultural construction of nature as well as religion overall. The title People Trees relates to the content of this book in at least six ways. First, although other sacred trees are examined, the pipal-arguably the most sacred tree in India-receives the greatest attention in this study. The Hindi word ''pipal'' is pronounced similarly to the English word ''people.''Second, the ''personhood'' of trees is a commonly accepted notion in India. Haberman was often told: ''This tree is a person just like you and me.'' Third, this is not a study of isolated trees in some remote wilderness area, but rather a study of trees in densely populated urban environments. This is a study of trees who live with people and people who live with trees. Fourth, the trees examined in this book have been planted and nurtured by people for many centuries. They seem to have benefited from human cultivation and flourished in environments managed by humans. Fifth, the book involves an examination of the human experience of trees, of the relationship between people and trees. Haberman is interested in people's sense of trees. And finally, the trees located in the neighborhood tree shrines of northern India are not controlled by a professional or elite class of priests. Common people have direct access to them and are free to worship them in their own way. They are part of the people's religion. Haberman hopes that this book will help readers expand their sense of the possible relationships that exist between humans and trees. By broadening our understanding of this relationship, he says, we may begin to think differently of the value of trees and the impact of deforestation and other human threats to trees.

How can we order the world while accepting its enduring ambiguities? Rethinking Pluralism suggests a new approach to the problem of ambiguity and social order, which goes beyond the default modern position of 'notation' (resort to rules and categories to disambiguate). The book argues that alternative, more particularistic modes of dealing with ambiguity through ritual and shared experience better attune to contemporary problems of living with difference. It retrieves key aspects of earlier discussions of ambiguity evident in rabbinic commentaries, Chinese texts, and Greek philosophical and dramatic works, and applies those texts to modern problems. The book is a work of recuperation that challenges contemporary constructions of tradition and modernity. In this, it draws on the tradition of pragmatism in American philosophy, especially John Dewey's injunctions to heed the particular, the contingent and experienced as opposed to the abstract, general and disembodied. Only in this way can new forms of empathy emerge congruent with the deeply plural nature of our present experience. While we cannot avoid the ambiguities inherent to the categories through which we construct our world, the book urges us to reconceptualize the ways in which we think about boundaries - not just the solid line of notation, but also the permeable membrane of ritualization and the fractal complexity of shared experience.

The study of pilgrimage often centres itself around miracles and spontaneous populist activities. While some of these activities and stories may play an important role in the emergence of potential pilgrimage sites and in helping create wider interest in them, this book demonstrates that the dynamics of the marketplace, including marketing and promotional activities by priests and secular interest groups, create the very consumerist markets through which pilgrimages become established and successful - and through which the 'sacred' as a category can be sustained. By drawing on examples from several contexts, including Japan, India, China, Vietnam, Europe, and the Muslim world, author Ian Reader evaluates how pilgrimages may be invented, shaped, and promoted by various interest groups. In so doing he draws attention to the competitive nature of the pilgrimage market, revealing that there are rivalries, borrowed ideas, and alliances with commercial and civil agencies to promote pilgrimages. The importance of consumerism is demonstrated, both in terms of consumer goods/souvenirs and pilgrimage site selection, rather than the usual depictions of consumerism as tawdry disjunctions on the 'sacred.' As such this book reorients studies of pilgrimage by highlighting not just the pilgrims who so often dominate the literature, but also the various other interest groups and agencies without whom pilgrimage as a phenomenon would not exist.

Walter E. A. van Beek draws on over four decades of extensive fieldwork to offer an in-depth study of the religion of the Kapsiki/Higi, who live in the Mandara Mountains on the border between North Cameroon and Northeast Nigeria. Concentrating on ritual as the core of traditional religion, van Beek shows how Kapsiki/Higi practices have endured through the long and turbulent history of the region. Kapsiki rituals reveal a focus on two fundamental concepts: dwelling and belonging. Van Beek examines their sacrificial practices, through which the Kapsiki show a complex and pervasive connection with the Mandara Mountains, as well as the character of their relationships among themselves and with outsiders. Van Beek also explores their rituals of belonging, rites of passage which take place from birth through initiation and marriage - and even death, with the tradition of the ''dancing dead,'' when a fully decorated corpse on the shoulders of a smith ''dances'' with his mourning kinsmen. The Dancing Dead is the result of the author's lifelong study of the Kapsiki/Higi. It gives a unique description of the rituals in an African traditional religion based not upon ancestors, but on a completely relational thought system, where in the end all rituals are integrated into one major cycle.

Your young students will join Daniel and his Israeli cousin Rivkah as they learn together about the Jewish holidays.

The Origins of Theater in Ancient Greece and Beyond examines the evidence for the pre-history and origin of drama. The belief that drama developed from religious ritual has been commonplace since the time of Aristotle but there is little agreement on just how this happened. Recently, scholars have even challenged the historical connection between drama and ritual. This volume is the most thorough examination on the origins of Greek drama to date. It brings together seventeen essays by leading scholars in a variety of fields, including classical archaeology, iconography, cultural history, theater history, philosophy, and religion. Though it primarily focuses up on ancient Greece, the volume includes comparative studies of ritual drama from ancient Egypt, Japan, and medieval Europe. Collectively, the essays show how the relationship of drama to ritual is one of the most controversial, complex, and multi-faceted questions of modern times.

Even in the twenty-first century some two-thirds of the world's peoples-the world's social majority-quietly live in non-modern, non-cosmopolitan places. In such places the multitudinous voices of the spirits, deities, and other denizens of the other-than-human world continue to be heard, continue to be loved or feared or both, continue to accompany the human beings in all their activities. In this book, Frederique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are ''eco-metaphysically true.'' In other words, they recognize that human beings are in communion with other beings in nature that have agency and are kinds of spiritual intelligences, with whom humans can be in relationship and communion. Ritual is the medium for communicating, reciprocating, creating and working with the other-than-humans, who daily remind the humans that the world is not for humans' exclusive use. Apffel-Marglin argues moreover, that when such relationships are appropriately robust, human lifeways are rich, rewarding, and in the contemporary jargon, environmentally sustainable. Her ultimate objective is to ''re-entangle'' humans in nature-she is, in the final analysis, promoting a spirituality and ecology of belonging and connection to nature, and an appreciation of animistic perception and ecologies. Along the way she offers provocative and poignant critiques of many assumptions, including of the ''development'' paradigm as benign (including feminist forms of development advocacy), of the majority of anthropological and other social scientific understandings of indigenous religions, and of common views about peasant and indigenous agronomy. She concludes with a case study of the fair trade movement, illuminating both its shortcomings (how it echoes some of the assumptions in the development paradigms) and its promise as a way to rekindle community between humans as well as between humans and the other-than-human world.

Although temples have been important in South Indian society and history, there have been few attempts to study them within an integrated anthropological framework. Professor Appadurai develops such a framework in this ethnohistorical case study, in which he interprets the politics of worship in the Sri Partasarati Svami Temple, a famous ancient Sri Vaisnava shrine in India. The author uses the methods and concepts of both cultural anthropology and social history to construct a model of institutional change in South Asia under colonial rule. Focusing on the problem of authority as a cultural concept and as a managerial reality, Professor Appadurai considers some classic problems of South Asian anthropology: problems of deference, sumptuary symbolism, and religious organization. In addition, he addresses such issues as the nature of conflict under a hybrid colonial legal system, the political implications of sumptuary disputes, and the structure of relations between polity and religion in pre-modern South Asia. These aspects of the study should interest a broad range of scholars.

In common understanding, but also in scholarly discourse, ritual has been long viewed as an undisputed and indisputable part of (especially religious) tradition, performed over and over in the same ways: stable in form, meaningless, preconcieved, and with the aim of creating harmony and enabling a tradition's survival. The authors represented in this collection argue, however, that these assumptions can be seriously challenged.
Not only are rituals frequently disputed, they also constitute a field in which vital and sometimes even violent negotiations take place. Negotiations - here understood as processes of interaction during which differing positions are debated and/or acted out - are ubiquitous in ritual contexts, either in relation to the ritual itself, or in relation to the realm beyond any given ritual performance. The authors contend that a central feature of ritual is its embeddedness in negotiation processes and that life beyond the ritual frame often is negotiated in the field of rituals. This point of view opens up fruitful new perspectives on ritual procedures, on the interactions that constitute these procedures, and on the contexts in which they are embedded. By explicitly addressing and theorizing the relevance of negotiation in the world of ritual, the essays in this volume seek to persuade scholars and students alike to think differently and to find new starting points for more nuanced discussions.

Knowing Body, Moving Mind investigates ritualizing and learning in introductory meditation classes at two Buddhist centers in Toronto, Canada. The centers, Friends of the Heart and Chandrakirti, are led and attended by Western (sometimes called "convert') Buddhists: that is, people from non-Buddhist familial and cultural backgrounds. Inspired by theories that suggest that rituals impart new knowledge or understanding, Patricia Campbell examines how introductory meditation students learn through formal Buddhist practice. Along the way, she also explores practitioners' reasons for enrolling in meditation classes, their interests in Buddhism, and their responses to formal Buddhist practices and to ritual in general.
Based on ethnographic interviews and participant-observation fieldwork, the text follows interview participants' reflections on what they learned in meditation classes and through personal practice, and what roles meditation and other ritual practices played in that learning. Participants' learning experiences are illuminated by an influential learning theory called Bloom's Taxonomy, while the rites and practices taught and performed at the centers are explored using performance theory, a method which focuses on the performative elements of ritual's postures and gestures. But the study expands the performance framework as well, by demonstrating that performative ritualizing includes the concentration techniques that take place in a meditator's mind.
Such techniques are received as traditional mental acts or behaviors that are standardized, repetitively performed, and variously regarded as special, elevated, spiritual or religious. Having established a link between mental and physical forms of ritualizing, the study then demonstrates that the repetitive mental techniques of meditation practice train the mind to develop new skills in the same way that physical postures and gestures train the body. The mind is thus experienced as both embodied and gestural, and the whole of the body as socially and ritually informed.

At a glance, the Hebrew Bible presents the Levites as a group of ritual assistants and subordinates in Israel's cult. A closer look, however, reveals a far more complicated history behind the emergence of this group in Ancient Israel. A careful reconsideration of the sources provides new insights into the origins of the Levites, their social function and location, and the development of traditions that grew around them. The social location and self-perception of the Levites evolved alongside the network of clans and tribes that grew into a monarchic society, and alongside the struggle to define religious and social identity in the face of foreign cultures. This book proposes new ways to see not only how these changes affected Levite self-perception but also the manner in which this perception affected larger trends as Israelite religion evolved into nascent Judaism. By consulting the textual record, archaeological evidence, the study of cultural memory and social-scientific models, Mark Leuchter demonstrates that the Levites emerge as boundary markers and boundary makers in the definition of what it meant to be part of "Israel."

Vitthal, also called Vithoba, is the most popular Hindu god in the western Indian state of Maharashtra, and the best-known god of that region outside India. His temple at Pandharpur is the goal of an annual pilgrimage that is one of the largest and most elaborate in the world. This book is the foremost study of the history of Vitthal, his worship, and his worshippers. First published in Marathi in 1984, the book remains the most thorough and insightful work on Vitthal and his cult in any language, and provides an exemplary model for understanding the history and morphology of lived Hinduism. The author, Ramachandra Chintaman Dhere, is the leading scholar of religious traditions in Maharashtra and throughout the Deccan, the plateau that covers most of central India. Vitthal exemplifies the synthesis of Vaisnava and Saiva elements that not only typifies Maharashtrian Hindu religious life but also marks Vitthal's resemblance to another prominent South Indian god, Venkates of Tirupati in Andhra Pradesh. Dhere's analysis highlights Vitthal's connection with pastoralist hero cults, and demonstrates the god's development from a god of shepherds to a god of the majority of the population, including Brahmans. In addition, Dhere also explores the connections of Vitthal with Buddhist and Jain traditions. In the book's final chapter, Dhere presents a culminating stage in the evolution of the worship of Vitthal: the interpretation in spiritual terms of the god, his temple, the town of Pandharpur, and the river that flows past the town. Dhere received India's highest literary award, the Sahitya Akademi prize, for this book.

The Origins of Theater in Ancient Greece and Beyond examines the evidence for the pre-history and origin of drama. The belief that drama developed from religious ritual has been commonplace since the time of Aristotle but there is little agreement on just how this happened. Recently, scholars have even challenged the historical connection between drama and ritual. This volume is the most thorough examination on the origins of Greek drama to date. It brings together seventeen essays by leading scholars in a variety of fields, including classical archaeology, iconography, cultural history, theater history, philosophy, and religion. Though it primarily focuses up on ancient Greece, the volume includes comparative studies of ritual drama from ancient Egypt, Japan, and medieval Europe. Collectively, the essays show how the relationship of drama to ritual is one of the most controversial, complex, and multi-faceted questions of modern times.

In his pathbreaking Israel in Egypt James K. Hoffmeier sought to refute the claims of scholars who doubt the historical accuracy of the biblical account of the Israelite sojourn in Egypt. Analyzing a wealth of textual, archaeological, and geographical evidence, he put forth a thorough defense of the biblical tradition. Hoffmeier now turns his attention to the Wilderness narratives of Exodus, Leviticus, and Numbers. As director of the North Sinai Archaeological Project, Hoffmeier has led several excavations that have uncovered important new evidence supporting the Wilderness narratives, including a major New Kingdom fort at Tell el-Borg that was occupied during the Israelite exodus. Hoffmeier employs these archaeological findings to shed new light on the route of the exodus from Egypt. He also investigates the location of Mount Sinai, and offers a rebuttal to those who have sought to locate it in northern Arabia and not in the Sinai peninsula as traditionally thought. Hoffmeier addresses how and when the Israelites could have lived in Sinai, as well as whether it would have been possible for Moses to write down the law received at Mount Sinai. Building on the new evidence for the Israelite sojourn in Egypt, Hoffmeier explores the Egyptian influence on the Wilderness tradition. For example, he finds Egyptian elements in Israelite religious practices, including the use of the tabernacle, and points to a significant number of Egyptian personal names among the generation of the exodus. The origin of Israel is a subject of much debate and the wilderness tradition has been marginalized by those who challenge its credibility. In Ancient Israel in Sinai, Hoffmeier brings the Wilderness tradition to the forefront and makes a case for its authenticity based on solid evidence and intelligent analysis.

Moving out from a particular problem about a particular Athenian festival, the late Christiane Sourvinou-Inwood investigates central questions concerning Athenian festivals and the myths that underlay them. She studies the role played at festivals by hereditary religious associations, showing how simple actions of undressing, veiling, bathing, and re-dressing a statue created a symbolic drama of abnormality, reversion to primeval time, and renewal for the Athenians. Sourvinou-Inwood also offers a reading of the ever controversial Parthenon frieze. Her book, brought to completion by Robert Parker, displays all the attention to detail and the concern for methodological rigour that have made her an iconic figure among students of Greek religion.