Titlebook: Valuing Hindu Women’s Domestic Shrine Traditions as Reproductive Labor; Ashlee Norene Andrews Book 2024 The Editor(s) (if applicable) and

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Ashlee Norene Andrewsphic method for the . measurement of blood flow by which it was possible to recognize the heterogeneity in local cerebral perfusion. For example, visual stimulation was associated with an increase in local blood flow which was restricted to regions of the visual pathway (Freygang and Sokoloff, 1958)

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Ashlee Norene Andrewst emphasized. Finally, this explains why such topics as cerebrovascular disease, head trauma, coma, carotid surgery, brain tumors and intracranial pressure were given pride of place. However a survey of the clinical aspects of rCBF measurements would not be complete without an account of the applica

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Introduction, labor that sustains Hindu individuals, traditions, and subjectivities. It is written for a general audience and, therefore, provides detailed explanations of Social Reproduction Theory and its notion of reproductive labor, as well as the historical and religious contexts necessary for understanding

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,“I Just Do What Feels Right”: Valuing Domestic Shrine Traditions as Affective Labor and Women as Deine traditions as an affective labor enables them to interpret themselves as skilled ritual authorities. I suggest that by interpreting affect as a skill necessary to devotion and themselves as having unique affective capacities, the women I worked with position themselves as religious authorities.

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,“It’s a Connection”: Valuing Domestic Shrine Traditions as Relational Labor and Sustaining Ethno-Rees and transmit to their American-born children relationships with the families and household cultures that they miss, and the Bengali Hindu subjectivity that they fear losing in the United States. Most Bengali American women described the experience of missing their families and natal household cul

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,“It’s All About Me Because My Children Are the People I Care About”: Valuing Domestic Shrine Traditbut also care for their own wellbeing and fortify themselves for the daily and extraordinary challenges of motherhood. Because domestic shrine traditions have historically been viewed as a means for women to fulfill their socio-religious duty to ensure the wellbeing of their families, some scholars