The Death of Sacred Texts draws attention to a much neglected topic in the study of sacred texts: the religious and ritual attitudes towards texts which have become old and damaged and can no longer be used for reading practices or in religious worship. This book approaches religious texts and scriptures by focusing on their physical properties and the dynamic interactions of devices and habits that lie beneath and within a given text. In the last decades a growing body of research studies has directed attention to the multiple uses and ways people encounter written texts and how they make them alive, even as social actors, in different times and cultures. Considering religious people seem to have all the motives for giving their sacred texts a respectful symbolic treatment, scholars have paid surprisingly little attention to the ritual procedures of disposing and renovating old texts. This book fills this gap, providing empirical data and theoretical analyses of historical and contemporary religious attitudes towards, and practices of text disposals within, seven world religions: Judaism, Islam, Christianity, Hinduism, Buddhism, Jainism and Sikhism. Exploring the cultural and historical variations of rituals for religious scriptures and texts (such as burials, cremations and immersion into rivers) and the underlying beliefs within the religious traditions, this book investigates how these religious practices and stances respond to modernization and globalization processes when new technologies have made it possible to mass-produce and publish religious texts on the Internet.

Sikhs Across Borders is the first study to explore patterns of transnational practices among European Sikhs, with particular focus on the links between the Sikhs in Europe, Punjab (the 'home-land') and within a global Sikh community. The book illustrates how local and transnational spheres coexist and interact in a multitude of social and cultural practices and discourses among European Sikhs past and present. Based on new empirical research Sikhs Across Borders book explores how religion continues to play a significant role in the daily lives of European Sikhs and is important for their maintenance of links with the homeland, as well as Sikhs in other parts of the world. The team of international contributors show how Sikhs are shaping new self-representations and identity constructions through a multitude of transnational practices on the individual, national and global level, such as marriages, pilgrimage narratives, and the use of the internet and new media. Further transnational practices examined include religious learning and teaching practices and responses to political events in the diaspora.

In attempting to carve out a place for themselves in local and global contexts, young Sikhs mobilize efforts to construct, choose, and emphasize different aspects of religious and cultural identification depending on their social setting and context. Young Sikhs in a Global World presents current research on young Sikhs with multicultural and transnational life-styles and considers how they interpret, shape and negotiate religious identities, traditions, and authority on an individual and collective level. With a particular focus on the experiences of second generation Sikhs as they interact with various people in different social fields and cultural contexts, the book is constructed around three parts: 'family and home', 'public display and gender', and 'reflexivity and translations'. New scholarly voices and established academics present qualitative research and ethnographic fieldwork and analyse how young Sikhs try to solve social, intellectual and psychological tensions between the family and the expectations of the majority society, between Punjabi culture and religious values.

Sikhs in Europe are neglected in the study of religions and migrant groups: previous studies have focused on the history, culture and religious practices of Sikhs in North America and the UK, but few have focused on Sikhs in continental Europe. This book fills this gap, presenting new data and analyses of Sikhs in eleven European countries; examining the broader European presence of Sikhs in new and old host countries. Focusing on patterns of migration, transmission of traditions, identity construction and cultural representations from the perspective of local Sikh communities, this book explores important patterns of settlement, institution building and cultural transmission among European Sikhs.

In attempting to carve out a place for themselves in local and global contexts, young Sikhs mobilize efforts to construct, choose, and emphasize different aspects of religious and cultural identification depending on their social setting and context. Young Sikhs in a Global World presents current research on young Sikhs with multicultural and transnational life-styles and considers how they interpret, shape and negotiate religious identities, traditions, and authority on an individual and collective level. With a particular focus on the experiences of second generation Sikhs as they interact with various people in different social fields and cultural contexts, the book is constructed around three parts: 'family and home', 'public display and gender', and 'reflexivity and translations'. New scholarly voices and established academics present qualitative research and ethnographic fieldwork and analyse how young Sikhs try to solve social, intellectual and psychological tensions between the family and the expectations of the majority society, between Punjabi culture and religious values.

Objects of worship are an aspect of the material dimension of lived religion in South Asia. The omnipresence of these objects and their use is a theme which cuts across the religious traditions in the pluralistic religious culture of the region. Divine power becomes manifest in the objects and for the devotees they may represent power regardless of religious identity.

This book looks at how objects of worship dominate the religious landscape of South Asia, and in what ways they are of significance not just from religious perspectives but also for the social life of the region. The contributions to the book show how these objects are shaped by traditions of religious aesthetics and have become conceptual devices woven into webs of religious and social meaning. They demonstrate how the objects have a social relationship with those who use them, sometimes even treated as being alive. The book discusses how devotees relate to such objects in a number of ways, and even if the objects belong to various traditions they may attract people from different communities and can also be contested in various ways.

By analysing the specific qualities that make objects eligible for a status and identity as living objects of worship, the book contributes to an understanding of the central significance of these objects in the religious and social life of South Asia. It will be of interest to students and scholars of Religious Studies and South Asian Religion, Culture and Society.

Sikhs in Europe are neglected in the study of religions and migrant groups: previous studies have focused on the history, culture and religious practices of Sikhs in North America and the UK, but few have focused on Sikhs in continental Europe. This book fills this gap, presenting new data and analyses of Sikhs in eleven European countries; examining the broader European presence of Sikhs in new and old host countries. Focusing on patterns of migration, transmission of traditions, identity construction and cultural representations from the perspective of local Sikh communities, this book explores important patterns of settlement, institution building and cultural transmission among European Sikhs.

The Death of Sacred Texts draws attention to a much neglected topic in the study of sacred texts: the religious and ritual attitudes towards texts which have become old and damaged and can no longer be used for reading practices or in religious worship. This book approaches religious texts and scriptures by focusing on their physical properties and the dynamic interactions of devices and habits that lie beneath and within a given text. In the last decades a growing body of research studies has directed attention to the multiple uses and ways people encounter written texts and how they make them alive, even as social actors, in different times and cultures. Considering religious people seem to have all the motives for giving their sacred texts a respectful symbolic treatment, scholars have paid surprisingly little attention to the ritual procedures of disposing and renovating old texts. This book fills this gap, providing empirical data and theoretical analyses of historical and contemporary religious attitudes towards, and practices of text disposals within, seven world religions: Judaism, Islam, Christianity, Hinduism, Buddhism, Jainism and Sikhism. Exploring the cultural and historical variations of rituals for religious scriptures and texts (such as burials, cremations and immersion into rivers) and the underlying beliefs within the religious traditions, this book investigates how these religious practices and stances respond to modernization and globalization processes when new technologies have made it possible to mass-produce and publish religious texts on the Internet.

Religion tends to flourish when technological developments create new possibilities for communication and representation, and simultaneously change as a consequence of these developments. This book explores intersections between religion and technology in India, at the present and in the colonial past, and how various forms of techno-religious intersections transform and open up for new religious practices, discourses, communities, and institutions. With focus on Indian contexts and religions, it discusses various empirical and theoretical aspects of how technological innovations create, alter, and negotiate religious spaces, practices and authorities. The book provides rich and multifaceted empirical examples of different ways in which technological practices relate to meanings, ideas, and practices of religions. The techno-religious intersections generate several questions about authority and power, the politics and poetics of identity, community and place, and how religious agency, information, and experience are mediated, commodified, and adjusted to new demands of societies. The chapters explore the Hindu, Jain, and Sikh traditions in relation to new technological developments and media, such as photography, new means of visualization, TV serials, mobile phones, and online communication. The book will be of interest to academics studying modern and contemporary India and South Asia, and especially the role of religion and technology.

Religion tends to flourish when technological developments create new possibilities for communication and representation, and simultaneously change as a consequence of these developments. This book explores intersections between religion and technology in India, at the present and in the colonial past, and how various forms of techno-religious intersections transform and open up for new religious practices, discourses, communities, and institutions. With focus on Indian contexts and religions, it discusses various empirical and theoretical aspects of how technological innovations create, alter, and negotiate religious spaces, practices and authorities. The book provides rich and multifaceted empirical examples of different ways in which technological practices relate to meanings, ideas, and practices of religions. The techno-religious intersections generate several questions about authority and power, the politics and poetics of identity, community and place, and how religious agency, information, and experience are mediated, commodified, and adjusted to new demands of societies. The chapters explore the Hindu, Jain, and Sikh traditions in relation to new technological developments and media, such as photography, new means of visualization, TV serials, mobile phones, and online communication. The book will be of interest to academics studying modern and contemporary India and South Asia, and especially the role of religion and technology.

Objects of worship are an aspect of the material dimension of lived religion in South Asia. The omnipresence of these objects and their use is a theme which cuts across the religious traditions in the pluralistic religious culture of the region. Divine power becomes manifest in the objects and for the devotees they may represent power regardless of religious identity. This book looks at how objects of worship dominate the religious landscape of South Asia, and in what ways they are of significance not just from religious perspectives but also for the social life of the region. The contributions to the book show how these objects are shaped by traditions of religious aesthetics and have become conceptual devices woven into webs of religious and social meaning. They demonstrate how the objects have a social relationship with those who use them, sometimes even treated as being alive. The book discusses how devotees relate to such objects in a number of ways, and even if the objects belong to various traditions they may attract people from different communities and can also be contested in various ways. By analysing the specific qualities that make objects eligible for a status and identity as living objects of worship, the book contributes to an understanding of the central significance of these objects in the religious and social life of South Asia. It will be of interest to students and scholars of Religious Studies and South Asian Religion, Culture and Society.

Miniature books, handwritten or printed books in the smallest format, have fascinated religious people, printers, publishers, collectors, and others through the centuries because of their unique physical features, and continue to captivate people today. The small lettering and the delicate pages, binding, and covers highlight the material form of texts and invite sensory engagement and appreciation. This volume addresses miniature books with a special focus on religious books in Jewish, Christian, Muslim, Hindu and Buddhist traditions. The book presents various empirical contexts for how the smallest books have been produced, distributed, and used in different times and cultures and also provides theoretical reflections and comments that discuss the divergent formats and functions of books.

Miniature books, handwritten or printed books in the smallest format, have fascinated religious people, printers, publishers, collectors, and others through the centuries because of their unique physical features, and continue to captivate people today. The small lettering and the delicate pages, binding, and covers highlight the material form of texts and invite sensory engagement and appreciation. This volume addresses miniature books with a special focus on religious books in Jewish, Christian, Muslim, Hindu and Buddhist traditions. The book presents various empirical contexts for how the smallest books have been produced, distributed, and used in different times and cultures and also provides theoretical reflections and comments that discuss the divergent formats and functions of books.

Sikhs Across Borders is the first study to explore patterns of transnational practices among European Sikhs, with particular focus on the links between the Sikhs in Europe, Punjab (the 'home-land') and within a global Sikh community. The book illustrates how local and transnational spheres coexist and interact in a multitude of social and cultural practices and discourses among European Sikhs past and present. Based on new empirical research Sikhs Across Borders book explores how religion continues to play a significant role in the daily lives of European Sikhs and is important for their maintenance of links with the homeland, as well as Sikhs in other parts of the world. The team of international contributors show how Sikhs are shaping new self-representations and identity constructions through a multitude of transnational practices on the individual, national and global level, such as marriages, pilgrimage narratives, and the use of the internet and new media. Further transnational practices examined include religious learning and teaching practices and responses to political events in the diaspora.