This volume examines notions of health and illness in North Indian devotional culture, with particular attention paid to the worship of the goddess Sitala, the Cold Lady. Consistently portrayed in colonial and postcolonial literature as the ambiguous 'smallpox goddess', Sitala is here discussed as a protector of children and women, a portrayal that emerges from textual sources as well as material culture. The eradication of smallpox did not pose a threat to Sitala and her worship. She continues to be an extremely popular goddess. Religion, Devotion and Medicine in North India critically examines the rise and affirmation of the 'smallpox myth' in India and beyond, and explains how Indian narratives, ritual texts and devotional songs have celebrated Sitala as a loving mother who protects her children from the effects, and the fear, of poxes, fevers and infantile disorders but also all sorts of new threats (such as global pandemics, addictions and environmental catastrophes). The book explores a wide range of ritual and devotional practices, including scheduled festivals, songs, vows, pageants, austerities, possession, animal sacrifices and various forms of offering. Built on extensive fieldwork and a close textual analysis of sources in Sanskrit and vernacular languages (Hindi, Bhojpuri and Bengali) as well as on a rich bibliography on the struggle against smallpox in colonial and post-colonial India, the book reflects on the ambiguous nature of Sitala as a phenomenon largely dependent on the enduring fascination with the exotic, and the horrific, that has pervaded public renditions of Indian culture in indigenous fiction, colonial reports, medical literature and now global culture. To aid study, the volume includes images, web links, appendixes and a filmography.

Discussions on non-human animals, other-than-human persons and religion originally emerged within the context of Christian theology, eco-theology and Western-based environmentalism. In response to that, and by adhering to post-modern discourses on, for instance, indigeneity, mimicry and hybridity, the volume explores South Asian cultural manifestations and aspects of localised knowledge in relation to the construction and the Otherisation of the concept of body and behaviour in non-human animals. The study of non-human animals as other-than-human persons (actual animals, but also animal-spirits, animal deities, etc.) has marked a significant shift in the ethics/politics of the academic study of religion. The chapters in this book investigate how South Asian religions, with their sacred narratives, ritualised practices and popular performances, bear witness to the active presence of non-human animals as both culture makers/bearers and symbols of spirituality. Further to that, with bourgeoning debates on religion, indigeneity, eco-theology and environmentalism, the volume urges for a consolidation and promotion of an analysis of the twofold epistemic violence exerted towards animals as subaltern to human animals and to animals in Western and Christian traditions. The book is divided into fifteen chapters, each dealing with non-human animals and the concept of animality in different South Asian traditions, or various aspects of the same tradition. The structure of the book reflects that of what is probably the most popular collection of folk tales on animals in South Asia, the Pancatantra. Like the original text, the volume is divided into five books (tantras) whose single stories (our chapters) act as sub-strings inscribed in larger narrative frames. As in the original Pancatantra, the principal themes of each book are signalled by key words which provide the link between successive narrative cycles. Such a structural arrangement creates the backbone for the main body of the book allowing for an articulate, clear and reasoned discussion of single themes, such as 1) non-human animals as divine portents in situations of imbalance; 2) non-human animals as restorers of order and symbols of cultural identity; 3) non-human animals as exemplary beings and spiritual teachers in sacred narratives; 4) non-human animals as symbols of love and object of human reverence; 5) non-human animals as portents symbolising the life cycle, including its inevitable end. In the conclusion, the editors summarise what has been achieved with this academic 'narrative' and reflect constructively on its outcomes as well as future developments with respect to past and present scholarship.

Ernesto de Martino was a major critical thinker in the study of vernacular religions, producing innovative analyses of key concepts such as 'folklore', 'magic' and 'ritual'. His methodology stemmed from his training under the philosopher Benedetto Croce whilst his philosophical approach to anthropology borrowed from Marx and Gramsci. Widely celebrated in continental Europe, de Martino's contribution to the study of religion has not been fully understood in the Anglophone world though some of his works - 'Primitive Magic: the Psychic Powers of Shamans and Sorcerers' and 'The Land of Remorse: a Study of Southern Italian Tarantism' - have been translated. This volume presents a comprehensive overview of de Martino's life and work, the thinkers and theories which informed his writings, his contribution to the study of religions and the potential of his methodology for contemporary scholarship.

Ernesto de Martino was a major critical thinker in the study of vernacular religions, producing innovative analyses of key concepts such as 'folklore', 'magic' and 'ritual'. His methodology stemmed from his training under the philosopher Benedetto Croce whilst his philosophical approach to anthropology borrowed from Marx and Gramsci. Widely celebrated in continental Europe, de Martino's contribution to the study of religion has not been fully understood in the Anglophone world though some of his works - 'Primitive Magic: the Psychic Powers of Shamans and Sorcerers' and 'The Land of Remorse: a Study of Southern Italian Tarantism' - have been translated. This volume presents a comprehensive overview of de Martino's life and work, the thinkers and theories which informed his writings, his contribution to the study of religions and the potential of his methodology for contemporary scholarship.

Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion. Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures.Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion. Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.

This volume examines notions of health and illness in North Indian devotional culture, with particular attention paid to the worship of the goddess Sitala, the Cold Lady. Consistently portrayed in colonial and postcolonial literature as the ambiguous 'smallpox goddess', Sitala is here discussed as a protector of children and women, a portrayal that emerges from textual sources as well as material culture. The eradication of smallpox did not pose a threat to Sitala and her worship. She continues to be an extremely popular goddess. Religion, Devotion and Medicine in North India critically examines the rise and affirmation of the 'smallpox myth' in India and beyond, and explains how Indian narratives, ritual texts and devotional songs have celebrated Sitala as a loving mother who protects her children from the effects, and the fear, of poxes, fevers and infantile disorders but also all sorts of new threats (such as global pandemics, addictions and environmental catastrophes). The book explores a wide range of ritual and devotional practices, including scheduled festivals, songs, vows, pageants, austerities, possession, animal sacrifices and various forms of offering. Built on extensive fieldwork and a close textual analysis of sources in Sanskrit and vernacular languages (Hindi, Bhojpuri and Bengali) as well as on a rich bibliography on the struggle against smallpox in colonial and post-colonial India, the book reflects on the ambiguous nature of Sitala as a phenomenon largely dependent on the enduring fascination with the exotic, and the horrific, that has pervaded public renditions of Indian culture in indigenous fiction, colonial reports, medical literature and now global culture. To aid study, the volume includes images, web links, appendixes and a filmography.

Discussions on non-human animals, other-than-human persons and religion originally emerged within the context of Christian theology, eco-theology and Western-based environmentalism. In response to that, and by adhering to post-modern discourses on, for instance, indigeneity, mimicry and hybridity, the volume explores South Asian cultural manifestations and aspects of localised knowledge in relation to the construction and the Otherisation of the concept of body and behaviour in non-human animals. The study of non-human animals as other-than-human persons (actual animals, but also animal-spirits, animal deities, etc.) has marked a significant shift in the ethics/politics of the academic study of religion. The chapters in this book investigate how South Asian religions, with their sacred narratives, ritualised practices and popular performances, bear witness to the active presence of non-human animals as both culture makers/bearers and symbols of spirituality. Further to that, with bourgeoning debates on religion, indigeneity, eco-theology and environmentalism, the volume urges for a consolidation and promotion of an analysis of the twofold epistemic violence exerted towards animals as subaltern to human animals and to animals in Western and Christian traditions. The book is divided into fifteen chapters, each dealing with non-human animals and the concept of animality in different South Asian traditions, or various aspects of the same tradition. The structure of the book reflects that of what is probably the most popular collection of folk tales on animals in South Asia, the Pancatantra. Like the original text, the volume is divided into five books (tantras) whose single stories (our chapters) act as sub-strings inscribed in larger narrative frames. As in the original Pancatantra, the principal themes of each book are signalled by key words which provide the link between successive narrative cycles. Such a structural arrangement creates the backbone for the main body of the book allowing for an articulate, clear and reasoned discussion of single themes, such as 1) non-human animals as divine portents in situations of imbalance; 2) non-human animals as restorers of order and symbols of cultural identity; 3) non-human animals as exemplary beings and spiritual teachers in sacred narratives; 4) non-human animals as symbols of love and object of human reverence; 5) non-human animals as portents symbolising the life cycle, including its inevitable end. In the conclusion, the editors summarise what has been achieved with this academic 'narrative' and reflect constructively on its outcomes as well as future developments with respect to past and present scholarship.