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<p>This paper looks at the language of religious discourse and exchange in the magazines of the Śrīvaiṣṇava community from the 20th&#xa0;century onwards and examines the place of and the space for Maṇipravāḷam within their religious magazine culture. It focuses attention on how Śrīvaiṣṇava magazine editors and authors deploy or avoid Maṇipravāḷam in their articles and examines the reasons for such deployment or avoidance. Further, through reflecting on the multilingualism of the Śrīvaiṣṇava magazine culture, particularly in the contemporary moment, it raises a provocative question: do we need to redefine, modify or expand our definitions of what constitutes Śrīvaiṣṇava Maṇipravāḷam, in order to accommodate the expansive multilingualism that characterizes religious communication within the Śrīvaiṣṇava community as it functions today? The evidence from contemporarySrīvaiṣṇava magazine culture (of which the examples in this article constitute only a sample portion) shows us that this question must be answered in the affirmative – Śrīvaiṣṇava Maṇipravāḷam nowadays must be understood as a multilingual religious, linguistic register that has expanded to also include English.</p>

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Magazine Matters – The Persistence and Expansion of Maṇipravāḷam Among Contemporary Śrīvaiṣṇava Publics

  • 期刊论文

  • 发表日期：

    2025年9月23日

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  • Srilata Raman

摘要

This paper looks at the language of religious discourse and exchange in the magazines of the Śrīvaiṣṇava community from the 20th century onwards and examines the place of and the space for Maṇipravāḷam within their religious magazine culture. It focuses attention on how Śrīvaiṣṇava magazine editors and authors deploy or avoid Maṇipravāḷam in their articles and examines the reasons for such deployment or avoidance. Further, through reflecting on the multilingualism of the Śrīvaiṣṇava magazine culture, particularly in the contemporary moment, it raises a provocative question: do we need to redefine, modify or expand our definitions of what constitutes Śrīvaiṣṇava Maṇipravāḷam, in order to accommodate the expansive multilingualism that characterizes religious communication within the Śrīvaiṣṇava community as it functions today? The evidence from contemporarySrīvaiṣṇava magazine culture (of which the examples in this article constitute only a sample portion) shows us that this question must be answered in the affirmative – Śrīvaiṣṇava Maṇipravāḷam nowadays must be understood as a multilingual religious, linguistic register that has expanded to also include English.