Digital Space and Hindu Religiosity in India: Negotiation & Contestation in Everyday Life

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This research, centred on the pilgrimage site of Gaya in Bihar, India explores the intersections of the digital, the religious, and the political, and its implication in contemporary India. Through a study of the online and offline practices of Hindus at Gaya, it seeks to examine the link between religion, technology, and ethno-nationalism in India, and to achieve a clearer understanding of emergent forms of Hindu religiosity. In particular, it asks whether new, emergent forms of Hindu religiosity in the 'onlife' sphere, increases individual authority, allowing subjects to become more autonomous. It explores whether digital space can promote diverse voices (Dalits, LGBTQIA+) and how digital religion is addressing the issue of caste contamination and rules of purity and pollution. It also interrogates in what ways digital platforms are facilitating the growth of Hindutva ideology, thus bringing new empirical data to bear on the troubled relationship between politics and religion in India, at a time when there is an attempt to create Hindu consciousness by connecting Hindus worldwide and posing Hinduism as a world religion. There is a need of exploring if the political ideology of Hindu nationalism or 'Hindutva' is transmitted through religious practices and how it shapes Hindu beliefs and practices. In summary, the study will explore both the political implications of religiosity, and the religious contours of Hindu political discourse through new online and older 'offline' forms of practice.The online and offline pilgrimage practices at Gaya could be a lens for an empirical understanding of the emergent form of Hindu religiosity. Gaya is a historic city in Bihar, India, on the banks of the Falgu River. It is believed that Lord Ram had visited here with his wife, Sita, to pay homage to his ancestors. It is an annual pilgrimage attracts thousands of pilgrims to pray for souls of their ancestors. It organized by the local religious organization with the support of local administration. The intersectional study of online and offline religious practices is crucial for a comprehensive analysis of negotiation and contestation of Hindu beliefs and practices. Although a diversity of beliefs and practices might bring 'religious hybridization', choosing multiple faiths and practices across religions and forming personalized religiosity. However, there is a need of exploring if the political ideology of Hindu nationalism or 'Hindutva' is transmitted through religious practices and how it shapes Hindu beliefs and practices. This begs key questions. For example: Does digital space reflect existing social hierarchy, particularly in terms of caste practices? Does this space provide voices to disadvantaged groups? What is the relationship between 'Hindutva' and 'Hinduism'?