South India is often portrayed as a land of Hindu orthodoxy, yet in fact three great world religions have inter-acted in the region over many centuries. Saints, Goddesses and Kings uses a powerful combination of oral, literary and architectural evidence to investigate the social and religious world of those large and influential groups of South Indians who came to identify themselves as Christians and Muslims, while retaining powerful links with the religion and culture of the wider society. Susan Bayly shows how Christianity and Islam spread along the military and agricultural frontiers of southern India, and how certain beliefs and practices derived local force from an ambiguous relationship with the worship of existing Hindu goddesses. Saints, Goddesses and Kings thus illumines not only the meaning and history of religious conversion and the nature of community, but wider processes of social and political change within the sub-continent and, indeed, colonial societies in general.

This study of intellectuals and their cosmopolitan life trajectories is based on anthropological and historical research in Vietnam and India, two great Asian societies with contrasting experiences of empire, decolonisation and the rise and fall of the twentieth-century socialist world system. Building on the author's long-standing research experience in India and on remarkable family narratives collected during fieldwork in northern Vietnam, the book deals with epic events and complex social transformations from a perspective that emphasizes the personal and the familial. Its central theme is the extraordinary mobility of intelligentsia lives. The author explores the role of the intellectual in the economic, social and cultural transformation of the post-colonial world through in-depth ethnographic fieldwork methods. In identifying parallels and contrasts between Hanoi's 'socialist moderns' and the family and career experiences of their Indian counterparts, the book makes a distinctive contribution to the study of colonial, socialist and post-socialist Asia.

South India is often portrayed as a land of Hindu orthodoxy, yet in fact three great "world religions" have interacted in the region over many centuries. This book uses a powerful combination of oral, literary, and architectural evidence to investigate the social and religious world of those large and influential groups of South Indians who came to identify themselves as Christians and Muslims, while retaining powerful links with the religion and culture of the wider society. The author shows how Christianity and Islam spread along the military and agricultural frontiers of southern India, and how certain beliefs and practices derived local force from an ambiguous relationship with the worship of existing Hindu goddesses. The book illuminates not only the meaning and history of religious conversion and the nature of community, but wider processes of social and political change within the sub-continent and colonial societies in general.

The phenomenon of caste has probably aroused more controversy than any other aspect of Indian life. This volume explores the emergence of ideas and practices that gave rise to the so-called "caste-society." Using a historical and anthropological approach, the author frames her analysis in the context of India's economic and social order, interpreting caste as a contingent and variable response to changes in India's political landscape through the colonial conquest. The book's wide-ranging analysis offers one of the most powerful statements ever written on caste in South Asia.

The phenomenon of caste has probably aroused more controversy than any other aspect of Indian life. This volume explores the emergence of ideas and practices that gave rise to the so-called "caste-society." Using a historical and anthropological approach, the author frames her analysis in the context of India's economic and social order, interpreting caste as a contingent and variable response to changes in India's political landscape through the colonial conquest. The book's wide-ranging analysis offers one of the most powerful statements ever written on caste in South Asia.

This study of intellectuals and their cosmopolitan life trajectories is based on anthropological and historical research in Vietnam and India, two great Asian societies with contrasting experiences of empire, decolonisation and the rise and fall of the twentieth-century socialist world system. Building on the author's long-standing research experience in India and on remarkable family narratives collected during fieldwork in northern Vietnam, the book deals with epic events and complex social transformations from a perspective that emphasizes the personal and the familial. Its central theme is the extraordinary mobility of intelligentsia lives. The author explores the role of the intellectual in the economic, social and cultural transformation of the post-colonial world through in-depth ethnographic fieldwork methods. In identifying parallels and contrasts between Hanoi's 'socialist moderns' and the family and career experiences of their Indian counterparts, the book makes a distinctive contribution to the study of colonial, socialist and post-socialist Asia.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.