Religiously motivated violence caused by the fusion of state and religion occurred in medieval Tibet and Bhutan, and later in imperial Japan, but interfaith conflict also came after colonial incursions in India, Sri Lanka, and Burma. Before that time, there was a general premodern harmony among the resident religions of the latter countries, and only in the late nineteenth- and twentieth-centuries did religiously motivated violence break out. While conflict caused by Hindu fundamentalists has been serious and widespread, a combination of medieval Tibetan Buddhists and modern Sri Lankan, Japanese, and Burmese Buddhists has caused the most violence among the Asian religions. However, the Chinese Taiping Christians have the world record for the number of religious killings by one single sect. A theoretical investigation reveals that specific aspects of the Abrahamic religions an insistence on the purity of revelation, a deity who intervenes in history, but one who still is primarily transcendent may be primary causes of religious conflict. Only one factor a mystical monism not favored in Judaism, Christianity, and Islam was the basis of a distinctively Japanese Buddhist call for individuals to identify totally with the emperor and to wage war on behalf of a divine ruler. The Origins of Religious Violence: An Asian Perspective uses a methodological heuristic of premodern, modern, and constructive postmodern forms of thought to analyze causes and offer solutions to religious violence."

After a sleepless night spent longing for his absent wife Sita, Rama, god-prince and future king, surveyed his army camps on a clear autumn morning and spied a white goose playing in a pond of lotus flowers. Seeing this radiant creature who so resembled his lost beloved, he began to plead with the bird to send her a message of love and fierce revenge. This is the setting of the Hamsasandesa ("A Message for the Goose"), a sandesa or "messenger poem" by the medieval saint-poet and philosopher Vedantedesika, a seminal figure for the Srivaisnava religious community of Tamil Nadu, South India, and a master poet in Sanskrit and Tamil. In The Flight of Love, Steven P. Hopkins situates Vedantedesika's Sanskrit sandesa within the wider comparative context of South Indian and Sri Lankan literatures. He traces the significance of messenger poetry in the construction of sacred landscapes in pre-modern South Asia and explores the ways the piece re-envisions the pan-Indian story of Rama and Sita, rooting his protagonists in a turbulent emotional world where separation, overwhelming desire, and anticipated bliss, are written into the living particularized bodies of lover and beloved, in the "messenger" goose and in the landscapes surrounding them. Hopkins's translation of the Hamsasandesa into fluid American English verse is framed by a comparative introduction, including an extended essay on translation, detailed linguistic notes, and an expanded thematic commentary that weaves together traditional religious interpretations of the poem with themes of contemporary literary relevance. Equally the work of a scholar and a poet, this book will be of interest to students and scholars of South Asian studies, comparative religion, and Indian literatures.

Based in Iraq, Syria and Turkey, the Yezidi people claim their religion - a unique combination of Christian, Islamic, and historical faiths - to be the oldest in the world. Yezidi identity centres on their religion, Sharfadin, which has evolved into a highly complex pantheon of one God with many incarnations, the chief of whom is Melek Taus, the Peacock Angel. The Yezidi faith can be traced to a range of pre-Islamic belief systems, such as Sufism, some extreme Shi'ite sects, Gnosticism and other traditions surviving from the ancient world. This particular formulation has served to unify Yezidi religious identity and ethnicity. Based on extensive fieldwork, The Religion of the Peacock Angel presents the first detailed examination of the Yezidi pantheon. The idea of one God and his chief incarnations is first analysed, then the various 'deity figures,' saints, holy patrons and divinized personalities in the Yezidi belief system are considered in the context of related religious traditions. The study determines the place of all these characters in the system of the Yezidi faith, defining their main functions, features, and genealogies.

Rebecca J. Manring offers an illuminating study and translation of three hagiographies of Advaita Acarya, a crucial figure in the early years of the devotional Vaisnavism which originated in Bengal in the fifteenth century. Advaita Acarya was about fifty years older than the movement's putative founder, Caitanya, and is believed to have caused Caitanya's advent by ceaselessly storming heaven, calling for the divine presence to come to earth. Advaita was a scholar and highly respected pillar of society, whose status lent respectability and credibility to the new movement.
A significant body of hagiographical and related literature about Advaita Acarya has developed since his death, some as late as the early twentieth century. The three hagiographic texts included in The Fading Light of Advaita Acarya examine the years of Advaita's life that did not overlap with Caitanya's lifetime, and each paints a different picture of its protagonist. Each composition clearly advocates the view that Advaita was himself divine in some way, and a few go so far as to suggest that Advaita reflected even greater divinity than Caitanya, through miraculous stories that can be found nowhere else in Bengali Vaisnava literature. Manring provides a detailed introduction to these texts, as well as remarkably faithful translations of Haricarana Dasa's Advaita Mangala, Laudiya Krsnadasa's Balya-lila-sutra, and Isana Nagara's Advaita Prakasa.

Varieties of Secularism is an ethnographically rich, theoretically well-informed, and intellectually coherent volume which builds off the work of Talal Asad, Charles Taylor, and others who have engaged the issue of secularism(s) and in socio-political life. The volume seeks to examine theories of secularism/secularity and examine concrete ethnographic cases in order to further the theoretical discussion.

Whereas Taylor 's magisterial work draws up the conditions and problems of a belief in God in Western modernity, it leaves unexplored the challenges posed by the spiritual in modernity outside of the North Atlantic rim. This anthology seeks to begin that task. It does so by suggesting that the kind of secularity described by Taylor is only one amongst others. By attending to the shifting relationship between proper religion and bad faiths; between politically valorised and embarrassing spiritual phenomena; between the new visibilities and silences of magic, ancestors, and religion in democratic politics, this book seeks to outline the particular formations of secularism that have become possible in Asia from China to Indonesia and from Bahrain to Timor-Leste.

This book will appeal to students and scholars of Asian religion, politics and anthropology.

This multi-sited ethnography considers the impact of contested definitions on the experiences and representations of Sindhi Hindus. Ramey recognizes how the dominant definitions of Hinduism, Islam, and Sikhism challenge communities who defy such understandings and analyzes the ways Sindhi Hindus have established their unconventional practices and heritage in the context of their diaspora. By analyzing concrete examples of the creation of a heritage in the context of migration, this book considers the implications of representations of religions for Sindhi Hindus and other similar communities.

Attitudes toward food and commensality constituted a central fiber in the social, religious, and political fabric of ancient Chinese society. The offering of sacrifices, the banqueting of guests, and the ritual preparation, prohibition or consumption of food and drink were central elements in each of China's three main religious traditions: the Classicist (Confucian) tradition, religious Daoism, and Buddhism. What links late Shang and Zhou bronze vessels to Buddhist dietary codes or Daoist recipes for immortality is a poignant testimony that culinary activity - fasting and feasting - governed not only human relationships but also fermented the communication between humans and the spirit world. In Of Tripod and Palate leading scholars examine the relationship between secular and religious food culture in ancient China from various perspectives.

Living Folk Religions presents cutting-edge contributions from a range of disciplines to examine folk religions across cultures. This collection embraces the non-elite and non-sanctioned, the oral, fluid, accessible, evolving religion of people (volk) on-the-ground. Split into five sections, this book covers: What is Folk Religion? Spirit Beings and Deities Performance and Ritual Praxis Possession and Exorcism Health, Healing, and Lifestyle Topics include demons and ambivalent gods, tree and nature spirits, revolutionary renunciates, oral lore, possession and exorcism, divination, midwestern American spiritualism, festivals, queer sexuality among ritual specialists, the dead returned, vernacular religions, diaspora adaptations, esoteric influences underlying public cultures, UFOs, music and sound experiences, death rituals, and body and wellness cultures. Living Folk Religions is a must-read for those studying Comparative Religions, World Religions, and Religious Studies, and it will interest specialists and general readers, particularly enthusiastic readers of Anthropology, Folklore and Folk Studies, Global Studies, and Sociology.

Contents:
Introduction Jacob K. Olupona I Modernity and methodology 1. 'Do Jews make good Protestants?' The cross-cultural study of ritual Naomi Janowitz 2. 'Can we move beyond primitivism?' On recovering the indigenes of indigenous religions in the academic study of religion Armin Geertz 3. 'Classify and conquer': Friedrich Max Muller, indigenous traditions, and imperial comparative religion David Chidester 4. A post-colonial meaning of religions: Some reflections from the indigenous world Charles Long 5. Saami responses to Christianity: Resistance and change Hakan Rydving II The Americas 6. Tribal religious traditions are constantly devalued in western discourse on religious crusades John Mohawk 7. Guidelines for the study of Mesoamerican religious traditions Alfredo Lopez Austin 8. Jaguar Christians in the contact zone David Carrasco 9. Modernity, resistance and the Iroquois Longhouse people Chris Jocks 10. 'He, not they, best protected the village': Religious and other conflicts in 20th century Guatemala Bruce Lincoln 11. Vodou in the 'Tenth Department': New York's Haitian community Karen Brown 12. Assaulting California's sacred mountains: Shamans vs. New Age merchants of Nirvana Helen McCarthy III Africa and Asia 13. Understanding sacrifice and sanctity in Benin (Nigeria) indigenous religion: A case study Flora Kaplan 14. The earth mother scripture. A revival of primal religion in the late 19th century China Whalen Lai 15. Popular religions and modernity in Japan Michio Araki 16. Modernity and religiosity: Quotidian perspectives Emiko Ohnuki-Tierney 17. Rethinking religious traditions: The Ainu case Katrina Sjoberg 18. Korean Shamans and the definition of 'religion' Layrel Kendall 19. Mandaya myth, memory, and the heroic religious tradition: Between Islam and Christianity Aram Yengoyan 20. The Vaddas: Representation of the Wild Man in Sri Lanka Gananath Obeyesekere IV The Pacific Islands 21. On wondering about wonder: Melanesians and the cargo Garry Trompf 22. Thinking and teaching with indigenous traditions of Melanesia Mary MacDonald 23. The Hawaiian Lei on a voyage through modernities: A study in post-contact religion Steve Friesen