Introduction to Special Issue: Where Class Meets Religion—Examining Middle-Class Religiosity in India
Introduction to Special Issue: Where Class Meets Religion—Examining Middle-Class Religiosity in India
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特刊简介：阶级与宗教相遇——审视印度中产阶级的宗教信仰
DOI：
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发表时间：
2019
影响因子：
0.2
通讯作者：
J. Waghorne
中科院分区：
文献类型：
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作者：
J. Waghorne
2001年12月，《国际印度教研究杂志》发表了三篇关于“现代印度和中产阶级宗教问题”的文章，其中有约翰·斯特拉顿·霍利的精明介绍。关于阶级的讨论冲击了一个毫无准备的学术界，特别是在宗教研究和人类学领域，仍然充斥着关于传统和现代性的讨论，这些讨论大多发生在乡村社会，并集中在种姓的持续存在上，因为种姓是抑制（Ward 1962）或有时教唆/改造政治和经济变革的关键社会/宗教因素（Rudolph and Rudolph 1967; Singer 1972）。但在1991年，焦点和角色发生了变化，随着新的消费者驱动的自由城市经济的引入，中产阶级的消费者成为“自由化的印度国家的象征”的关键角色（Fernandes 2006：xv）。在IJHS问题的时候，自由经济已经存在了不到十年，所有三个贡献都注意到了新兴中产阶级和印度城市宗教信仰变化之间的融合。这一范畴的定义和特征仍然非常不确定;中产阶级和宗教信仰的联系是一个非常新的问题。种姓/种姓/种姓与宗教联系紧密，通常被认为是印度教的一个定义性特征，就像路易·杜蒙的《等级人》（1980）一样，但阶级宗教是一个模糊的问题。阶级，作为一个人的范畴，与宗教实践没有明确的关系--它的使用没有一致性，在古代文本或仪式公式中没有合法性。一个牧师在崇拜仪式上通过出生的星星、姓氏和/或gotra（血统）来向神灵辨认一个人，但肯定不是阶级。模仿自己的起源
The International Journal of Hindu Studies published three essays on “Modern India and the Question of Middle-Class Religion” in December of 2001 with an astute introduction by John Stratton Hawley. Discussions of class had hit an unprepared scholarly world, especially in the realms of religious studies and anthropology, still saturated with discussions of tradition and modernity set mostly in village society and focused on the persistence of caste as the key social/religious factor inhibiting (Ward 1962) or sometimes abetting/reworking political and economic change (Rudolph and Rudolph 1967; Singer 1972). But in 1991 the focus and the cast of characters shifted—with the introduction of the new consumer-driven liberal urban economy, the consumers par excellence, members of the middle class, emerged as key players serving “as the symbols of the liberalizing Indian nation” (Fernandes 2006: xv). At the time of the IJHS issue, the liberal economy had been in place less than a decade, and already all three contributions noticed confluences between the rising new middle classes and changing contours of religiosity in urban India. The definition and characteristics of this category remained very uncertain; the association of middle classness and religiosity was a very new question. Caste/ varṇa/jāti abounded with religious associations and was often considered a defining feature of Hinduism as with Louis Dumont’s Homo Hierarchicus (1980), but classand-religion was a murky matter. Class, as a category of persons, had no defined relationship to religious practice— no consonance for its use, no legitimation either in ancient texts or in ritual formulae. A priest during pūjā (worship service) identifies a person to the deities by birth star, family name, and/or gotra (lineage) but certainly not class. Mirroring its own origins