The central theme of the symposium was elaborated upon according to various religions, periods and areas, such as North India (historical) by H. Kulke, A. Wink, J. C. Heesterman and H. T. Bakker; South India (historical) by D. Shulman, B. Stein and G. Berkemer; contemporary India by C.J. Fuller, L.P. van den Bosch and J. P. Parry; Sri Lanka by G. Obeyesekere; the Byzantine Empire by A. N. Palmer; the Moroccan Sultanate by H. Beck, and the European Middle Ages by M. Gosman. This systematic approach focusing on a well-defined theme in a widely differentiated context appears to be fruitful. An often little recognized, though essential, universal aspect of important places of pilgrimage is their embedment in political ramifications. Analysis of religious structures and representations which are concentrated and reified in sacred centres, shows remarkable agreement and linkage with political institutions and ideology through a common symbolism. The contributions to the symposium establish that sacred centres are the places par excellence where political authority is legitimized; they help to articulate these systematic aspects by making them the focus of scholarly discourse starting from different disciplines.

The central theme of the symposium was elaborated upon according to various religions, periods and areas, such as North India (historical) by H. Kulke, A. Wink, J. C. Heesterman and H. T. Bakker; South India (historical) by D. Shulman, B. Stein and G. Berkemer; contemporary India by C.J. Fuller, L.P. van den Bosch and J. P. Parry; Sri Lanka by G. Obeyesekere; the Byzantine Empire by A. N. Palmer; the Moroccan Sultanate by H. Beck, and the European Middle Ages by M. Gosman. This systematic approach focusing on a well-defined theme in a widely differentiated context appears to be fruitful. An often little recognized, though essential, universal aspect of important places of pilgrimage is their embedment in political ramifications. Analysis of religious structures and representations which are concentrated and reified in sacred centres, shows remarkable agreement and linkage with political institutions and ideology through a common symbolism. The contributions to the symposium establish that sacred centres are the places par excellence where political authority is legitimized; they help to articulate these systematic aspects by making them the focus of scholarly discourse starting from different disciplines.

11 Fairs and pilgrimages as points of intersections: the case of medieval western Maharashtra -- 12 Continuing routes, changed intersections: a study of Fort St. George (Madras) in the seventeenth century

This book comprises a set of interrelated essays on some of the key issues which continue to excite historians and scholars of early India. It shows the profound impact of colonialism on the study of India's early past, the new methods and premises introduced into India by colonial studies, and the variety of departures from traditional, pre-colonial modes of history-writing. It goes on to show that post-Independence historiography has brought a fresh set of problems to the fore: such as the integration of archaeology with narratives of early Indian history; of the trajectories of social change and social formation; of the historical position of ideology and its shifts; and of the ways of communicating knowledge of a past which is now increasingly under non-academic fundamentalist onslaughts. With its diverse parts connected by strong threads of interest in the changing nature of history-writing on early India, this new book on the methodological changes that confront the historian of pre-colonial India will consolidate Professor Chattopadhyaya's reputation as one of the foremost thinkers in his area of ancient and early medieval history.

"Papers ... delivered at an international symposium entitled "Pilgrims and travellers in search of the holy" convened in Helsinki in 2008"--Introd.

In India, religion continues to be an absolutely vital source for social as well as personal identity. All manner of groups--political, occupational, and social--remain grounded in specific religious communities. This book analyzes the development of the modern Hindu and Sikh communities in North India starting from about the fifteenth century, when the dominant bhakti tradition of Hinduism became divided into two currents: the sagun and the nirgun. The sagun current, led mostly by Brahmins, has remained dominant in most of North India and has served as the ideological base of the development of modern Hindu nationalism. Several chapters explore the rise of this religious and political movement, paying particular attention to the role played by devotion to Ram. Alternative trends do exist in sagun tradition, however, and are represented here by chapters on the low-caste saint Chokhamel and the tantric sect founded by Kina Ram. The nirgun current, led mostly by persons of Ksand artisan castes, formed the base of both the Sikh community, founded by Guru Nanak, and of various non-Brahmin sectarian movements derived from such saints as Kabir, Raidas, Dadu, and Shiv Dayal Singh. Two chapters discuss the formation of a distinctive Sikh theology and a Sikh community identity separate from that of the Hindus. Other chapters discuss the validity of the sagun-nirgun distinction within Hindu tradition and the interplay of social and religious ideas in nirgun hagiographic texts and in sectarian movements such as the Adi Dharma Mission and the Radhasoami Satsang.