Axel Michaels – författare

Are the richness and diversity of rituals and celebrations in South Asia unique? Can we speak of a homo ritualis when it comes to India or Hinduism? Are Indians or Hindus more involved in rituals than other people? If so, what makes them special? Homo Ritualis is the first book to present a Hindu theory of rituals. Based on extensive textual studies and field-work in Nepal and India, Axel Michaels argues that ritual is a distinctive way of acting, which, as in the theater, can be distinguished from other forms of action. The book analyzes ritual in these cultural-specific and religious contexts, taking into account how indigenous terms and theories affect and contribute to current ritual theory. It describes and investigates various forms of Hindu rituals and festivals, such as life-cycle rituals, the Vedic sacrifice, vows processions, and the worship of deities (puja). It also examines conceptual components of (Hindu) rituals such as framing, formality, modality, and theories of meaning.

Are the richness and diversity of rituals and celebrations in South Asia unique? Can we speak of a homo ritualis when it comes to India or Hinduism? Are Indians or Hindus more involved in rituals than other people? If so, what makes them special? Homo Ritualis is the first book to present a Hindu theory of rituals. Based on extensive textual studies and field-work in Nepal and India, Axel Michaels argues that ritual is a distinctive way of acting, which, as in the theater, can be distinguished from other forms of action. The book analyzes ritual in these cultural-specific and religious contexts, taking into account how indigenous terms and theories affect and contribute to current ritual theory. It describes and investigates various forms of Hindu rituals and festivals, such as life-cycle rituals, the Vedic sacrifice, vows processions, and the worship of deities (puja). It also examines conceptual components of (Hindu) rituals such as framing, formality, modality, and theories of meaning.

The town of Deopatan, three kilometers northeast of Kathmandu, is above all famous for its main sanctum, the temple of Paśupati, the 'lord of the animals,' a form of Śiva and the tutelary deity of the kings of Nepal since ancient times. By its name alone, the temple attracts thousands of pilgrims each year and has made itself known far beyond the Kathamndu Valley. However, for the dominant Newar population the town is by no means merely the seat of Śiva or Paśupati. It is also a city of wild goddesses and other deities. Due to this tension between two strands of Hinduism - the pure, vegetarian Smarta Hinduism and the Newar Hinduism which implies alcohol and blood sacrifices - Śiva/Paśupati has more than once been in trouble, as the many festivals and rituals descripbed and analyzed in this book reveal. Deopatan is a contested field. Different deities, agents social groups, ritual specialists, and institutions are constantly seeking dominance, challenging and even fighting each other, thus contributing to social and political dynamics and tensions that are indeed distinct in South Asia. It is these aspects on which Axel Michaels concentrates in this book.

Until 1951 Nepal was closed to the world, landlocked between the strongest Asian powers, India and China. With its exceptional landscape, it touts the highest mountains and the greatest biodiversity on earth. It is best known as the home of Mt. Everest and holds particular fascination for those interested in climbing the Himalayas. Having long maintained its self-imposed isolation, the nation is one of the least developed in the world. Yet it is inhabited by a remarkably diverse population of 125 ethnic groups, 123 languages, and numerous religions, most notably Hinduism and Buddhism.In this book, South Asia expert Axel Michaels covers the history of Nepal from prehistoric times and the period of the Licchavi dynasty through more recent developments, such as the rise of the republic, the first elections challenged by the Maoist insurgency (1996-2006), and the royal massacre in 2001. Chapters discuss the different principalities on the territory, among them the mysterious and legendary Mustang and Sherpa realms. Since the eighteenth century, these domains have been bundled into a contentious national history. Thus, going well beyond the center of power in the Kathmandu Valley, the book examines Nepal's relations with neighboring cultures in India, Tibet, and China, as well as the influence of British colonial power. It particularly focuses on its rich history of arts, architecture, and handicrafts. Although the Buddha was born in Nepal, the country is the world's last Hindu kingdom and is also a stronghold of Tantric traditions, shamanism, and many folk religions whose festivals and rituals mark daily life. Based on a wealth of primary sources in Nepali, Sanskrit, and other indigeneous languages, Nepal offers a comprehensive and updated history of this unique culture and history.

This volume critically examines the role of science in the humanities and social sciences. It studies how cultures and societies in South Asia and Europe underwent a transformation with the adoption or adaptation of scientific methods, turning ancient cultural processes and phenomena into an enhanced scientific structure.The chapters in this book Discuss the development of science as a method in modern and historical contexts and the differences between modern science, scientification and pseudoscience. Study the interactions between bodies of knowledge such as Sanskrit and computer science; mathematics and Vedic mathematics; science and philosophy. Drawing on textual material, extensive fieldwork and in-depth interviews, this book will be of great interest to scholars and researchers of philosophy, Indology, history, linguistics, history and philosophy of science and social science.

Challenging the idea that rituals are static and emotions irrational, the volume explores the manifold qualities of emotions in ritual practices. Focusing explicitly on the relationship between emotions and rituals, it poses two central questions. First, how and to what extent do emotions shape rituals? Second, in what way are emotions ritualized in and beyond rituals? Strong emotions are generally considered to be more spontaneous and uncontrolled, whereas ritual behaviour is regarded as planned, formalized and stereotyped, and hence less emotional. However, as the volume demonstrates, rituals often reveal strong emotions among participants, are motivated by feelings, or are intended to generate them. The essays discuss the motivation for rituals; the healing function of emotions; the creation of new emotions through new media; the aspect of mimesis in the generation of feelings; individual, collective, and non-human emotions; the importance of trance and possession; staged emotions and emotions on stage; emotions in the context of martyrdom; emotions in Indian and Western dance traditions; emotions of love, sorrow, fear, aggression, and devotion. Furthermore, aesthetic and sensory dimensions, as well as emic concepts, of emotions in rituals are underscored as relevant in understanding social practice.

This intriguing book engages with the concept of the body in its cultural context by acknowledging and demonstrating that the human body is understood differently in Western and Indian cultures. The contributors go on to show that any attempt to put forward a single concept of the body within Indian culture would be misleading.Divided into three parts, the book examines the considerable and often conflicting variations in body images and body concepts. In Part One the contributors focus on the representation of the body in religious and philosophical texts; representations that emerged from reading, translating and interpreting classical writings from diverse historical and anthropological approaches. Through predominantly ethnographic studies, Part Two explores the role of the body in narratives and ritual performance, from dance to ritualistic ceremonies. Visualisation processes of the body are examined in Part Three, focusing on developments in modern and contemporary periods: from visual practices at the Mughal court, to the multiple bodies of the bride, and the influence of new media.This volume is a fascinating collection of articles for those in the fields of sociology and anthropology, history, religion, cultural studies and South Asian studies.

This fascinating volume offers a transdisciplinary and transcultural approach to understanding the senses by exploring themes in anthropologies of sound, sight, smell, taste, touch, and movement as expressed through aesthetic, perceptual, religious, and spiritual experiences. In drawing upon comparative perspectives from Indian and Western theories, the essays demonstrate the integral relation of senses with each other as well as with allied notions of the body, emotion and cultural memory. Stressing the continued relevance of senses as they manifest in a globalized world under the influence of new media, this work will interest scholars of anthropology, cultural studies, sociology, ritual studies, psychology, religion, philosophy, and history.

Hinduism is currently followed by one-fifth of humankind. Far from a monolithic theistic tradition, the religion comprises thousands of gods, a complex caste system, and hundreds of languages and dialects. Such internal plurality inspires vastly ranging rites and practices amongst Hinduism's hundreds of millions of adherents. It is therefore not surprising that scholars have been hesitant to define universal Hindu beliefs and practices. In this book, Axel Michaels breaks this trend. He examines the traditions, beliefs, and rituals Hindus hold in common through the lens of what he deems its "identificatory habitus," a cohesive force that binds Hindu religions together and fortifies them against foreign influences. Thus, in his analysis, Michaels not only locates Hinduism's profoundly differentiating qualities, but also provides the framework for an analysis of its social and religious coherence. Michaels blends his insightful arguments and probing questions with introductions to major historical epochs, ample textual sources as well as detailed analyses of major life-cycle rituals, the caste system, forms of spiritualism, devotionalism, ritualism, and heroism.Along the way he points out that Hinduism has endured and repeatedly resisted the missionary zeal and universalist claims of Christians, Muslims, and Buddhists. He also contrasts traditional Hinduism with the religions of the West, "where the self is preferred to the not-self, and where freedom in the world is more important than liberation from the world." Engaging and accessible, this book will appeal to laypersons and scholars alike as the most comprehensive introduction to Hinduism yet published. Not only is Hinduism refreshingly new in its methodological approach, but it also presents a broad range of meticulous scholarship in a clear, readable style, integrating Indology, religious studies, philosophy, anthropological theory and fieldwork, and sweeping analyses of Hindu texts.

This volume critically examines the role of science in the humanities and social sciences. It studies how cultures and societies in South Asia and Europe underwent a transformation with the adoption or adaptation of scientific methods, turning ancient cultural processes and phenomena into an enhanced scientific structure.The chapters in this book Discuss the development of science as a method in modern and historical contexts and the differences between modern science, scientification and pseudoscience. Study the interactions between bodies of knowledge such as Sanskrit and computer science; mathematics and Vedic mathematics; science and philosophy. Drawing on textual material, extensive fieldwork and in-depth interviews, this book will be of great interest to scholars and researchers of philosophy, Indology, history, linguistics, history and philosophy of science and social science.

This fascinating volume offers a transdisciplinary and transcultural approach to understanding the senses by exploring themes in anthropologies of sound, sight, smell, taste, touch, and movement as expressed through aesthetic, perceptual, religious, and spiritual experiences. In drawing upon comparative perspectives from Indian and Western theories, the essays demonstrate the integral relation of senses with each other as well as with allied notions of the body, emotion and cultural memory. Stressing the continued relevance of senses as they manifest in a globalized world under the influence of new media, this work will interest scholars of anthropology, cultural studies, sociology, ritual studies, psychology, religion, philosophy, and history.

This intriguing book engages with the concept of the body in its cultural context by acknowledging and demonstrating that the human body is understood differently in Western and Indian cultures. The contributors go on to show that any attempt to put forward a single concept of the body within Indian culture would be misleading.Divided into three parts, the book examines the considerable and often conflicting variations in body images and body concepts. In Part One the contributors focus on the representation of the body in religious and philosophical texts; representations that emerged from reading, translating and interpreting classical writings from diverse historical and anthropological approaches. Through predominantly ethnographic studies, Part Two explores the role of the body in narratives and ritual performance, from dance to ritualistic ceremonies. Visualisation processes of the body are examined in Part Three, focusing on developments in modern and contemporary periods: from visual practices at the Mughal court, to the multiple bodies of the bride, and the influence of new media.This volume is a fascinating collection of articles for those in the fields of sociology and anthropology, history, religion, cultural studies and South Asian studies.

Challenging the idea that rituals are static and emotions irrational, the volume explores the manifold qualities of emotions in ritual practices. Focusing explicitly on the relationship between emotions and rituals, it poses two central questions. First, how and to what extent do emotions shape rituals? Second, in what way are emotions ritualized in and beyond rituals? Strong emotions are generally considered to be more spontaneous and uncontrolled, whereas ritual behaviour is regarded as planned, formalized and stereotyped, and hence less emotional. However, as the volume demonstrates, rituals often reveal strong emotions among participants, are motivated by feelings, or are intended to generate them. The essays discuss the motivation for rituals; the healing function of emotions; the creation of new emotions through new media; the aspect of mimesis in the generation of feelings; individual, collective, and non-human emotions; the importance of trance and possession; staged emotions and emotions on stage; emotions in the context of martyrdom; emotions in Indian and Western dance traditions; emotions of love, sorrow, fear, aggression, and devotion. Furthermore, aesthetic and sensory dimensions, as well as emic concepts, of emotions in rituals are underscored as relevant in understanding social practice.