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(left) Temple on the edge of Arampur dedicated to Shiv (1995)
(right) The tomb of a shahid, or martyr, in Mughulpur neighborhood.(1995)

The differences in religious architecture demonstrates some of the contrast between Hindu and Islamic heritages. Hindu traditions in North India favor temples with massive spires that suggest tall mountains. As demonstrated in a Hanuman temple rebuilt in 1995 in the neighboring village of Jagahpur , the structure centers on the murti(statue) of the god or goddess to whom it is dedicated. Hindus design most temples to allow for individuals to obtain darshan from the presiding deity and perhaps from other deities whose murti is present while puja may be done by the devotee or a designated purohit(priest). Having protectively removed the murti from its central place during the construction and after rebuilding the temple exterior, the devotees return the Hanuman murti back to its place. Reflective of their great care for the god, bathe the image and, then, cover it with a saffron covering. Finally, they perform puja to Hanuman. The temple is then open for all to use, although some temple priests restrict Dalits from entering their temples because they understand the perceived ritual impurity of low-castes as endangering the purity of the temple.

Ideally, no Muslim would be turned away from a masjid (mosque) because Muslims intend it to be a place of congregational prayer where all are equal before Allah. However, no women pray in any of the mosques in Arampur (and few in North India ). Many men would consider the presence of women as distracting to their prayers or possibly polluting

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should they be menstruating. Women, therefore, pray at home as do some men, thus demonstrating the importance of domestic spaces for understanding religious life. Nevertheless, masjids play a crucial role in the lives of many Muslims. Generally, Muslims construct mosques with a large courtyard in which the believers, having heard the call to prayer (azan) broadcast from the mosque’s minar (minaret) can gather for namaz . They usually also have an enclosed side in case of rain or extreme heat. Once assembled, Muslims form an even line, standing side-by-side in physical expression of equality. Only once the line stretches across the courtyard does anyone stand behind the first. Once they begin to pray they all face toward Mecca , the centerpoint of Muslim prayer since Muhammad, since every mosque faces in this direction. Hindus would not be invited to pray at a mosque but find no restrictions at the tombs of Sufis.

 

 Other public religious spaces exist as well. The mazaar (tomb)of a Sufi, if it has become a focus of devotion, can attract occasional or constant attention. Some very popular tombs become expansive dargahs(shrines) like that of Umar Koti outside Arampur. Hindus, Muslims, Sikhs, and others come to pray in its walled compound that includes the tomb of not only Umar but family members too. Some less recognized tombs gain only occasional visitors and stand remote and alone. Meanwhile, a protector deity stands outside many if not most villages. Outside of Jagahpur, Daityara Baba’s murtioffers defense against ill-mannered spirits and ghosts. An annual puja recognizes and celebrates his help. Some Hindu shrines appear under trees, alongside roads, or beside water while a Kali mandir often stands on the eastern boundary of a village’s fields, little used except during the annual Kali Puja when devotees adorn the seven stone murtis representing the seven Matrikas (mothers).