{"word_count": 1581, "character_count": 11763}
Akbar, Sohail. 2018. “Ajmer Sharif's Photo Booths Capture an Islam that is Diverse and Local.” Econmic and Political Weekly, 53(5), pp. 3320-3331.Alam, Muzaffar. 1996. “Assimilation from a Distance: Confrontation and Sufi Accommodation in Awadh Society.” In Tradition, Dissent and Ideology. Essays in Honour of Romila Thapar, edited by Champakalakshmi R. and Gopal S. Delhi: Oxford University Press, pp. 164-191.Alavi, Seema. 2007. Islam and Healing. Loss and Recovery of an Indo-Muslim Medical Tradition, 1600-1900. Delhi: Permanent Black.Albera, Dionigi and M. Couroucli (eds.). 2012. Sharing Sacred Space in the Mediterranean: Christians, Muslims and Jews at Shrines and Sanctuaries, Bloomington: Indiana University Press.Albera, Dionigi. 2011. “La mixité religieuse dans les pèlerinages: esquisse d’une réflexion comparative.” Archives de Sciences sociales des religions 155, pp. 109-129.Amin, Shahid. 2015. Conquest and Community : The Afterlife of Warrior Saint Ghazi Miyan. Delhi: Orient Blackswan. Assayag, Jackie. 2004. At the Confluence of Two Rivers: Muslims and Hindus in South India. Delhi: Manohar.Assayag, Jackie. 2004. At the Confluence of Two Rivers: Muslims and Hindus in South India. Delhi: Manohar.Barkan Elazar and K. Barkey (eds.). 2014. Choreographies of Shared Sacred Sites: Religion, Politics, and Conflict Resolution. New York: Columbia University Press.Bastin, Rohan. 2002. The Domain of Constant Excess: Plural Worship at the Munnesvaram Temples in Sri Lanka. New York/Oxford: Berghahn Books.Bellamy, Carla. 2011. The Powerful Ephemeral: Everyday Healing in an Ambiguously Islamic Place. Berkeley: University of California Press.Benoist, Jean. 1998. Hindouismes creoles: Mascareignes, Antilles. Paris: Editions du CTHS.Berti, Daniela and Gilles Tarabout. 2009. Territory, Soil and Society in South Asia. New Delhi: Manohar. Bhaskar, Ira and R. Allen. 2009. Islamicate Cultures of Bombay Cinema. Delhi: Tulika Books.Bhaskar, Ira and R. Allen. 2009. Islamicate Cultures of Bombay Cinema. Delhi: Tulika Books.Bigelow, Anna. 2010. Sharing the Sacred: Practicing Pluralism in Muslim North India. New York: Oxford University Press.Boivin, Michel and R. Delage (eds.). 2016. Devotional Islam in Contemporary South Asia: Shrines, Journeys and Wanderers, London: Routledge.Boivin, Michel. 2012. Artefacts of Devotion: A Sufi Repertoire of the Qalandariyya in Sehwan Sharif, Sindh, Pakistan, Karachi: Oxford University Press.Bowman, Glenn (ed.). 2012. Sharing the Sacra: The Politics and Pragmatics of Intercommunal Relations around Holy Places, New York: Berghahn.Buffetrille, Katia. 1994. The Halase-Maratika Caves (Eastern Nepal): A Sacred Claimed by both Hindus  and Buddhists. Pondy Papers in Social Sciences 16. Pondichery: Institut Français de Pondichery.Carrithers, Michael. 2000. “On Polytropy: Or the Natural Condition of Spiritual Cosmopolitanism in India: The Digambar Jain Case” Modern Asian Studies, 34 (4), pp. 831-861.Chandra, Bipan. 1984. Communalism in Modern India, Delhi: Vikas.Dalmia, Vasudha and Munis D. Faruqi (eds.). 2015. Religious Interactions in Mughal India. Oxford: Oxford University Press.Dandekar, Deepra and Tschacher, Torsten (eds.). 2017. Islam, Sufism and Everyday Politics of Belonging in South Asia, Delhi: Routledge.Davis, Richard. 2004. “A Muslim Princess in the Temples of Visnu.” International Journal of Hindu Studies 8(1-3), pp. 137-156.Digby, Simon. 1970. “Encounters with Jogis in Indian Sufi Hagiography.” Typescript of paper read at the School of Oriental and African Studies. London, January, 27.Eaton, Richard. 1987. “Approaches to the Study of Conversion to Islam in India.” In Approaches to Islam in Religious Studies, edited by Richard C. Martin. New York: One World Press, pp. 106-123.Eaton, Richard. 2000. “Temple Desecration and Indo-Muslim States”. Journal of Islamic Studies 11(3), pp. 283-319.Eck, Diana. 2007. “Prospects for Pluralism: Voice and Vision in the Study of Religion.” Journal of the American Academy of Religion, 75(4), pp. 743-776.Ernst, Carl W. 1992. Eternal Garden: Mysticism, History and Politics at a South Asian Sufi Center, Albany: State University of New York Press.Ewing, Katherine. 1997. Arguing Sainthood: Modernity, Psychoanalysis, and Islam, Durham: Duke University.Fliche, Benoît. 2014. “Une ethnographie de l’indifférence: les écritures votives de l’Eglise Saint-Antoine à Istanbul.” Ethnologie française, 44(2), pp. 319-330.Flueckiger, Joyce B. 2009. In Amma’s Healing Room: Gender and Vernacular Islam in South India. Bloomington: Indiana University Press.Flügel, Peter. 2010. “Power and Insight in Jaina Discourse.” In Logic and Belief in Indian Philosophy, edited by Piotr Balcerowicz. Delhi: Motilal Banarsidas, pp. 85-217.Fowden, Elizabeth K. 2002. “Sharing Holy Places.” Common Knowledge 8(1), pp. 124-146.Gellner, David. 1995. “The Emergence of Conversion in a Hindu-Buddhist Polytropy: The Kathmandu Valley, Nepal, 1600-1995.” Comparative Studies in Society and History 47, pp. 755-780.Gellner, David. 1997. “For Syncretism: The Position of Buddhism in Nepal and Japan Compared.” Social Anthropology 5(3), pp. 277-291.Gilmartin, David and Bruce Lawrence (eds.). 2000. Beyond Turk and Hindu. Rethinking Religious Identities in Islamicate South Asia, Gainesville: University of Florida Press.Gilmartin, David and Humeira Iqtidar. 2011. “Secularism and the State in Pakistan: Introduction.” Modern Asian  Studies 45(3), pp. 491-499.Gombrich, Richard. 1971. Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon, Oxford: Oxford University Press.Gottschalk, Peter. 2000. Beyond Hindu and Muslim: Multiple Identity in Narratives from Village India, Oxford: Oxford University Press.Hacker, Paul. 1957. “Religiöse Toleranz und Intoleranz im Hinduismus.” Saeculum 8, pp. 167–179.Halbfass, Wilhelm. 1988. India and Europe: an Essay in Understanding. New York: State University of New York Press.Hasan, Mushirul and Asim Roy (eds.). 2005. Living Together Separately: Cultural India in History and Politics, Delhi: Oxford University Press.Hassner, Ron. 2009. War on Sacred Grounds. Ithaca: Cornell University Press.Hayden, Robert M. 2002. “Antagonistic Tolerance: Competitive Sharing of Religions Sites in South Asia and Balkans”. Current Anthropology 43(2), pp. 205-231.Henn, Alexander. 2008. “Crossroads of Religions: Shrines, Mobility and Urban Space in Goa.” International Journal of Urban and Regional Research 32(3), pp. 658-670.Herkovits, Melville. 1938. Acculturation: The Study of Culture Contact, New York: Augustin Publisher.Hyder, Syed Akbar. 2006. Reliving Karbala: Martyrdom in South Asian Memory, Oxford: Oxford University Press. Jones, Rex. 1976. “Sanskritization in Eastern Nepal.” Ethnology 15, pp. 63-75.Jones, Rex. 1976. “Sanskritization in Eastern Nepal.” Ethnology 15, pp. 63-75.Kent, Eliza and Tanzim Kassam (eds.). 2013. Lines in Water. Religious Boundaries in South Asia. New York: Syracuse University Press.Knitter, Paul (ed.). 2005. The Myth of Religious Superiority: Multifaith Explorations of Religious Pluralism. Maryknoll: Orbis Books.Kulke, Hermann. 1976. “Kshatriyaization and Social Change.” In Aspects of Changing India: Studies in Honour of Prof. G. S. Ghurye, edited by Devadas Pillai. Bombay: Popular Prakashan, pp. 398-409.Lee, Joel (2015), “Jagdish, Son of Ahmad: Dalit Religion and Nominative Politics in Lucknow,” South Asia Multidisciplinary Academic Journal (SAMAJ), 11, July. URL: http://samaj.revues.org/3919.Mary, André. 1999. Le défi du syncrétisme : Le travail symbolique de la religion d’Eboga. Paris: édition de l’EHESS. Mary, André. 2001. “Pour en finir avec le bricolage…” Archives de Sciences Sociales des Religions 116, pp. 27-30.Mayaram, Shail. 2004. “Beyond Ethnicity? Being Hindu and Muslim in South Asia.” In Lived Islam in South Asia: Adaptation, Accommodation, and Conflic, edited by Imtiaz Ahmad and H. Refield. New Delhi: Social Science Press.Motte, André and Vinciane Pirenne-Delforge. 1994. “Du ‘bon usage’ de la notion de syncrétisme . ” Kernos. Revue internationale et pluridisciplinaire de religion grecque antique 7.Mumford, Stan. 1990. Himalayan Dialogue. Tibetan Lamas and Gurung Shamans in Nepal. Madison: Universtity of Wisconsin Press.Pfaffenberger, Bryan. 1979. “The Kataragama Pilgrimage: Hindu-Buddhist Interaction and its Significance in  Sri Lanka's Polyethnic Social System.” Journal of Asian Studies 38(2), pp. 253-270.Pinault, David. 2008. Notes From the Fortune-telling Parrot: Islam and the Struggle for Religious Pluralism in Pakistan, London: Equinox.Premawardhana, Devaka. 2011. “The Unremarkable Hybrid: Aloysius Pieris and the Redundancy of Multiple Religious Belonging.” Journal of Ecumenical Studies 41 (1), pp. 77-101.Redfield, Robert. 1956. Peasant Society and Culture. Ithaca: Cornell University Press.Roy, Asim. 1983. The Islamic Syncretistic Tradition in Bengal. Princeton: Princeton University Press.Shaw, Rosalind and Charles Stewart. 1994. Syncretism/Anti-Syncretism: the Politics of Religious Synthesis. New York: Routledge.Sikand, Yoginder. 2003. Sacred Spaces: Exploring Traditions of Shared Faith in India. Delhi: Penguin Books India.Sila-Khan, Dominique. 2004. Crossing the Threshold: Understanding Religious Identities in South Asia. London: I. B. Tauris.Srinivas, Mysore N. 1952. Religion and Society among the Coorgs of South India. Oxford: Clarendon Press.Srinivas, Tulasi. 2010. Winged Faith: Rethinking Globalization and Religious Pluralism through the Sathya Sai Movement. New York: Columbia University Press.Stewart, Tony. 2000. “Alternate Structures of Authority: Satya Pir on the Frontiers of Bengal.” In Beyond Turk and Hindu. Rethinking Religious Identities in Islamicate South Asia, edited by D. Gilmartin and B. Lawrence, University Press of Florida, pp. 20-54.Sunthar Visuvalingam and Elizabeth Chalier-Visuvalingam. 1993. “Between Mecca and Banaras: Towards an Acculturation-Model of Muslim-Hindu Relations.” Islam and the Modern Age 24(1), pp. 20-69.Taneja, Anand Vivek. 2013. Nature, History and the Sacred in the Medieval Ruins of Delhi, PhD Dissertation (Anthropology), Columbia University.Taneja, Anand. 2017 (forthcoming). Jinnealogy: Time, Islam, and Ecological Thought in the Medieval Ruins of Delhi. Palo Alto: Stanford University Press.Thakur, V. 1978. “Some Aspects of Brahmanization of Bengal in Gupta Period.” Quaterly Review of Historial Studies 17 (3), pp. 176-181.Troll, Christian, (ed.). 1989. Muslim Shrines in India: Their Character, History and Significance. Delhi: Oxford  University Press.Tuladhar-Douglas, Will. 2005. “On Why It Is Good To Have Many Names.” Contemporary South Asia 14(1), pp. 55- 74.Turner, Victor. 1969. “Liminality and Communitas.” In The Ritual Process: Structure and Anti-Structure, edited by Victor Turner. Chicago: Aldine Publishing, pp. 94-103.Van der Veer, Peter. 1994. “Syncretism, Multiculturalism and the Discourse of Tolerance.” In Syncretism/Anti- Syncretism: The Politics of Religious Synthesis, edited by Charles Stewart and Rosalind Shaw. Hove: Psychology Press.Varshney, Ashutosh. 2001. “Ethnic Conflict and Civil Society: India and Beyond.” World Politics 53(3), pp. 362-398.Wagoner, Phillip B. 1996. “‘Sultan among Hindu Kings’: Dress, Titles, and the Islamicization of Hindu Culture at Vijayanagara.” The Journal of Asian Studies 55(4), pp. 851-880.Werbner, Pnina and H. Basu, (eds.). 1998. Embodying Charisma: Modernity, Locality and the Performance of Emotion in Sufi Cults. London: Routledge.Werbner, Pnina and H. Basu, (eds.). 1998. Embodying Charisma: Modernity, Locality and the Performance of Emotion in Sufi Cults. London: Routledge.Williams, Philippa. 2015. Everyday Peace? Politics, Citizenship and Muslim Lives in India. New York: Wiley- Blackwell.