Anne Feldhaus – författare

Vitthal, also called Vithoba, is the most popular Hindu god in the western Indian state of Maharashtra, and the best-known god of that region outside India. His temple at Pandharpur is the goal of an annual pilgrimage that is one of the largest and most elaborate in the world. This book is the foremost study of the history of Vitthal, his worship, and his worshippers.

The oldest extant Marathi work, a medieval chronicle of Chakradhar’s divine life on earth, in a new English translation.God at Play, or Līḷācaritra, is a remarkable biography of the medieval religious figure Chakradhar Svami. His followers, called Mahanubhavs, understand him to be a divine incarnation of Parameshvar. Mhaimbhat, a Brahmin goldsmith who became one of Chakradhar’s most important followers, compiled this astonishingly down-to-earth religious text around 1278. It records not only Chakradhar’s ethical and theological teachings, but also his everyday activities, including the foods he ate and the people he met. This rich, detailed account provides insights into economic conditions, political history, and society in medieval India. Manuscripts of the work were carefully preserved within the Mahanubhav community and were not known to outsiders until the early twentieth century.The first volume of God at Play describes Chakradhar’s early life, his wanderings as a lone ascetic, and the gathering of the disciples who later accompany him on his travels.This new English translation of Līḷācaritra is accompanied by an emended Marathi text, based on Hari Narayan Nene’s edition, in the Devanagari script.

The oldest extant literature written in Marathi.God at Play, or Līḷācaritra, is a remarkable biography of the medieval religious figure Chakradhar Svami. His followers, called Mahanubhavs, understand him to be an incarnation of Parameshvar, the one supreme God. Mhaimbhat, a Brahmin goldsmith who became one of Chakradhar’s most important followers, compiled this astonishingly down-to-earth religious text around 1278. It records not only Chakradhar’s ethical and theological teachings, but also his travels and his everyday activities, including the foods he ate and the people he met. This rich, detailed account provides insights into economic conditions, political history, and society in medieval India. Manuscripts of the work were carefully preserved within the Mahanubhav community but were not known to outsiders until the early twentieth century. The second volume of God at Play portrays Chakradhar as a full-blown guru, teaching and leading a group of committed disciples. This new English translation of Līḷācaritra is accompanied by an emended Marathi text, based on Hari Narayan Nene’s edition, in the Devanagari script.

The essays investigate the images of women and femininity found in the traditions of the Marathi language region of India, Maharashtra, and how these images contradict the actualities of women's lives.

Explores the conditions of women's lives in the modern state and traditional region of Maharashtra.This volume, a companion to Images of Women in Maharashtrian Literature and Religion (SUNY Press, 1996), approaches more closely the realities of women's lives. Using historical documents from the eighteenth and nineteenth centuries, and photographs, interviews, and conversations from the twentieth, the book constructs images of the conditions of women's lives in the modern state and traditional region of Maharashtra over the past three hundred years. The authors search for the ideas, understandings, and judgments that have shaped those conditions, for the conscious and unconscious images that have made women's lives what they have been.The contributors examine ways femininity and the power, status, and potential of women have been viewed; actual women emphasizing ideas about women. Understanding ideas of this kind is a necessary first step toward understanding, and perhaps eventually affecting, the actualities of women's lives.This book is divided into three parts. Part I is based on documentary sources from the eighteenth century. Part II explores the subjects and terms of the conservatism versus reform debate in Maharashtra, and thus complements recent studies on images of women in Bengal and other parts of North India during the colonial period. Part III, which presents contemporary images of women in Maharashtra, includes an examination of village women's work, a photo essay, an oral life history, and a bibliographical essay.