Access the full text.
Sign up today, get DeepDyve free for 14 days.
Susan Prill (2009)
Representing sainthood in india: sikh and hindu visions of namdevMaterial Religion, 5
(1992)
rising anti-Christian attacks since the late 1990s, and bombings in multiple cities in the past six years, including Ahmedabad
and speak to the needs of My devotees. 5) I shall be active and vigorous even from the tomb
Also see Rigopoulos, Life and Teachings of Sai Baba of Shirdi
S. Ramaswamy (2008)
Maps, Mother/Goddesses, and Martyrdom in Modern IndiaThe Journal of Asian Studies, 67
(1987)
Abdul Baba's Urdu diary has been translated into English in Warren, Unravelling the Enigma
T. Srinivas (2010)
Winged Faith: Rethinking Globalization and Religious Pluralism through the Sathya Sai Movement
(2007)
Kabir: Ecstatic Poems
(1996)
Bharat Mata: Mother India and Her Militant Matriots
As a service to instructors, a pdf file containing color prints of the Shirdi Sai Baba god posters is available at no charge on the Nova Religio website under the link entitled "Photo Gallery
Peri Klemm (2004)
A Saint in the City: Sufi Arts of Urban SenegalNka: Journal of Contemporary African Art, 19
Gwilym Beckerlegge (2001)
Hindu Sacred Images for the Mass Market
(1999)
For studies of Hindu nationalism, see Thomas Blom Hansen
Sai Baba and Other Perfect Masters, 20. 39 These photographs are now housed in the Dixit Wada Museum at the Shirdi pilgrimage complex run by the Shri Saibaba Sansthan Trust
E. Neumayer, Christine Schelberger (2008)
Bharat Mata : India's freedom movement in popular art
D. Eck (2012)
Darsan Seeing the Divine Image in India
(1977)
Bombay: India Book House, 1980); the quarterly Heritage of Shirdi Sai magazine (New Delhi: Shri Shirdi Sai Heritage Foundation Trust); and the Hindi TV series
(2001)
On the devotional use of Hindu god posters, see Gwilym Beckerlegge
(2008)
Satpathy, personal interview
(2007)
I Am a National Artist': Popular Art in the Sphere of Hindutva
(2004)
Unravelling the Enigma: Shirdi Sai Baba in the Light of Sufism
(1997)
Shirdi Diary of the Hon'ble
Davis , “ The Iconography of Rama ’ s Chariot
(2009)
Staging Composite Culture: Nautanki and Parsi Theatre in Recent Revivals
(1993)
Unravelling the Enigma, 288. 34 A representative sample of such testimonial memoirs includes Acharya E. Bharadwaja
(2005)
Baba's World: A Global Guru and His Movement
(2002)
For a discussion of earlier god posters featuring the theme of "unity in diversity," see Patricia Uberoi
(2002)
Sri Saibaba Mandir in Minneapolis (2002); and Shri Shirdi Saibaba Mandir of Toronto
(1996)
van der Veer, Religious Nationalism, 1. 12 For scholarship on the Babri Masjid-Ramjanmabhoomi controversy in Ayodhya, see Davis
P. Uberoi (2002)
‘Unity in diversity?’ Dilemmas of nationhood in Indian calendar artContributions to Indian Sociology, 36
(1977)
Devotional posters are also used by other religious communities in India. On the Indian Muslim use of such prints see Yousuf Saeed
V. Savarkar (1969)
Hindutva Who Is A Hindu
M. Kamath, V. Kher (1991)
Sai Baba of Shirdi, a unique saint
N. Falk (2005)
Living Hinduisms: An Explorer's Guide
Nityanjali Thummalachetty (2012)
Sumathi Ramaswamy. The Goddess and the Nation: Mapping Mother IndiaWomen's Studies, 41
(1993)
Deity to Crusader: The Changing Iconography of Ram
Whoever puts his feet on Shirdi soil, his sufferings would come to an end
In one popular devotional poster the Indian god-man Shirdi Sai Baba (d. 1918) gazes out at the viewer, his right hand raised in blessing. Behind him are a Hindu temple, a Muslim mosque, a Sikh gurdwara, and a Christian church; above him is the slogan, “Be United, Be Virtuous.” In his lifetime, Shirdi Sai Baba acquired a handful of Hindu and Muslim devotees in western India. Over the past several decades, he has been transformed from a regional figure into a revered persona of pan-Indian significance. While much scholarship on religion in modern India has focused on Hindu nationalist groups, new religious movements seeking to challenge sectarianism have received far less attention. Drawing upon primary devotional materials and ethnographic research, this article argues that one significant reason for the rapid growth of this movement is Shirdi Sai Baba’s composite vision of spiritual unity in diversity, construed by many devotees as a needed corrective to rigid sectarian ideologies.
Nova Religio – University of California Press
Published: Nov 1, 2011
Keywords: Shirdi Sai Baba composite culture Hindu nationalism
Read and print from thousands of top scholarly journals.
Already have an account? Log in
Bookmark this article. You can see your Bookmarks on your DeepDyve Library.
To save an article, log in first, or sign up for a DeepDyve account if you don’t already have one.
Copy and paste the desired citation format or use the link below to download a file formatted for EndNote
Access the full text.
Sign up today, get DeepDyve free for 14 days.
All DeepDyve websites use cookies to improve your online experience. They were placed on your computer when you launched this website. You can change your cookie settings through your browser.