Gil Ben-Herut – författare

Today numbering more than twelve million people, the Vīraśaivas constitute a vibrant south-Indian community renowned for its bhakti (devotional) religiosity and for its entrenched resistance to traditional Brahminical values. For eight centuries this tradition produced a vast and original body of literature, composed mostly in the Kannada language.Śiva's Saints introduces the Ragaḷegaḷu, a foundational and previously unexplored work produced in the early thirteenth century. As the first written narrative about the traditions progenitors, this work inaugurated a new era of devotional narratives accessible to wide audiences in the Kannada-speaking region.By closely reading the saints stories in the Ragaḷegaḷu, Gil Ben-Herut takes a more nuanced historical view than commonly-held notions about the egalitarian and iconoclastic nature of the early tradition. Instead, Ben-Herut argues that the early Śiva-devotion movement in the region was less radical and more accommodating toward traditional religious, social, and political institutions than thought today. In contrast to the narrowly sectarian and exclusionary vision that shapes later accounts, the Ragaḷegaḷu is characterized by an opposite impulse, offering an open invitation to people from all walks of life, whose stories illustrate the richness of their devotional lives. Analysis of this seminal text yields important insights into the role of literary representation of the social and political development of a religious community in a pre-modern and non-Western milieu.

Comprising more than twelve million people and renowned for their resistance to Brahminical values, the Virasaivas are a vibrant and unorthodox religious community with a provocative socio-political voice. The Virasaiva tradition has produced a vast and original body of literature, composed mostly in Kannada, a Dravidian language from south India. Siva''s Saints introduces a previously unexplored and central primary work produced in the early thirteenth century, the Ragalegalu. This was the first narrative text written about the incipient devotional tradition dedicated to the god Siva in the Kannada-speaking regions; through stories of the saints, it images the life of this new religious community. The Ragalegalu inaugurated a new era in the production of devotional narratives accessible to wide audiences.Gil Ben-Herut challenges common notions about this tradition in its nascent phases. By closely reading the saints'' stories in this text, Siva''s Saints takes a more nuanced historical view than commonly-held notions about the egalitarian and iconoclastic nature of the early tradition, arguing instead that early bhakti (devotionalism) in the Kannada-speaking region was less-radical and more accommodating toward traditional religious, social, and political institutions than thought of today.In contrast to the narrowly sectarian and exclusionary vision that shapes later accounts, the Ragalegalu is characterized by an opposite impulse of offering an open invitation to people from all walks of life, and their stories illustrate the richness of their devotional lives. Analysis of this seminal text yields important insights into the role of literary representation of the social and political development of a religious community in a pre-modern and non-Western milieu.

Comprising more than twelve million people and renowned for their resistance to Brahminical values, the Virasaivas are a vibrant and unorthodox religious community with a provocative socio-political voice. The Virasaiva tradition has produced a vast and original body of literature, composed mostly in Kannada, a Dravidian language from south India. Siva''s Saints introduces a previously unexplored and central primary work produced in the early thirteenth century, the Ragalegalu. This was the first narrative text written about the incipient devotional tradition dedicated to the god Siva in the Kannada-speaking regions; through stories of the saints, it images the life of this new religious community. The Ragalegalu inaugurated a new era in the production of devotional narratives accessible to wide audiences.Gil Ben-Herut challenges common notions about this tradition in its nascent phases. By closely reading the saints'' stories in this text, Siva''s Saints takes a more nuanced historical view than commonly-held notions about the egalitarian and iconoclastic nature of the early tradition, arguing instead that early bhakti (devotionalism) in the Kannada-speaking region was less-radical and more accommodating toward traditional religious, social, and political institutions than thought of today.In contrast to the narrowly sectarian and exclusionary vision that shapes later accounts, the Ragalegalu is characterized by an opposite impulse of offering an open invitation to people from all walks of life, and their stories illustrate the richness of their devotional lives. Analysis of this seminal text yields important insights into the role of literary representation of the social and political development of a religious community in a pre-modern and non-Western milieu.

Hampeya Harihara lived between the late twelfth and early thirteenth centuries in Hampe (a.k.a. Hampi) and wrote in Kannada, a language of the south-Indian Dravidian family. With the aim of reaching large segments of the population, Harihara set out to develop a new style of narrative literature in Kannada, one that introduced straightforward plotting, quotidian characters, moderate use of literary ornamentation, simple prosody, and highly emotional expressivity. The work he composed in this style, the Shivasharanara Ragalegalu ("Stories of Shiva's Saints Written in the Ragale Meter") inaugurated a new era in Kannada literature. As the first English translation of eighteen stories from this work, this book serves as an invitation to contemporary readers to enjoy and appreciate a text that is rich with religious fervor, antinomian social agendas, raucous characters, and gripping drama-but also delicate poetry and significant historical importance.Stories of Shiva's Saints reveals Harihara's inclusive and flexible religious and social vision, according to which Shiva devotees from different backgrounds can share devotional practices and values while maintaining communal and personal commitments of different kinds. Harihara's work is of major historical significance as the first text to narrate the lives of important religious figures and vachana poets of the time, such as Allama Prabhu and Akka, and in particular Basava, the most well-known leader of the nascent tradition today identified with the Virashaivas/Lingayats.

This book explores the key motif of the religious other in devotional (bhakti) literatures and practices from across the Indian subcontinent unmasks processes of representation that involve adoption, appropriation, and rejection of different social and religious agents.The book reconsiders and challenges inherited notions of the bhakta’s or devotee’s other. Considering the ways in which bhakti might be conceived as having an inter-regional impact—as a force, discourse, network, mythology, ethic—the book critically engages with extant scholarly narratives about what bhakti is and traces when and how those narratives have been used. The sheer diversity of South Asia’s devotional traditions renders them an especially rich resource for examining social and religious fault lines, thereby furthering scholarly understanding of how communalism and sectarianism originate and develop on local or regional levels, with wider geographic implications.Bringing together studies from a subcontinent-wide variety of linguistic, geographical, and historical frames for the first time, this book will be an important contribution to the literature on bhakti and will be of interest to scholars of South Asian Religions and Asian Religions.

This book explores the key motif of the religious other in devotional (bhakti) literatures and practices from across the Indian subcontinent unmasks processes of representation that involve adoption, appropriation, and rejection of different social and religious agents.The book reconsiders and challenges inherited notions of the bhakta’s or devotee’s other. Considering the ways in which bhakti might be conceived as having an inter-regional impact—as a force, discourse, network, mythology, ethic—the book critically engages with extant scholarly narratives about what bhakti is and traces when and how those narratives have been used. The sheer diversity of South Asia’s devotional traditions renders them an especially rich resource for examining social and religious fault lines, thereby furthering scholarly understanding of how communalism and sectarianism originate and develop on local or regional levels, with wider geographic implications.Bringing together studies from a subcontinent-wide variety of linguistic, geographical, and historical frames for the first time, this book will be an important contribution to the literature on bhakti and will be of interest to scholars of South Asian Religions and Asian Religions.