This article examines how deities are known, experienced, and made present in small-scale, domestic divination and healing rituals in Garhwal, a region in the North Indian state of Uttarakhand. While possessed by local gods and goddesses during these rituals, ritual specialists known as bakkyās diagnose and treat individual clients suffering from social, psychological, or bodily afflictions by offering sthān (place) to, or making sthān for, divinities. Through a detailed ethnographic description of a healing ritual in which the author participated, the article traces acts of ritual “place-making,” including moments when space is made for a deity, a deity is transported from one location to another, and a deity is emplaced, that is, limited or contained in specific ways. Place-making is thus both literal, in the sense of making a divinity present in a material site such as a home or temple, and metaphorical, in that it signifies a long-term, reciprocal commitment between a divinity and a worshiper, in which both make place for each other in their lives. By showing how person, place, and divinity are brought together in ritual interactions, the article contributes to possession studies, the anthropology of space and place, and the study of ritual performance traditions in North India.

中文翻译：

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让上帝在场：北印度的场所营造和仪式治疗

本文探讨了在北印度北阿坎德邦地区 Garhwal 的小规模家庭占卜和治疗仪式中如何认识、体验和呈现神灵。虽然在这些仪式中被当地的神灵附身，但被称为 bakkyās 的仪式专家通过向神灵提供 sthān（地方）或为神灵制造 sthān 来诊断和治疗遭受社会、心理或身体折磨的个体客户。通过对作者参与的治疗仪式的详细民族志描述，文章追溯了仪式“创造场所”的行为，包括为神灵创造空间、神灵从一个地方转移到另一个地方以及神灵的时刻被安置，即以特定方式受到限制或包含。因此，场所营造既是字面上的，在使神性存在于诸如家庭或寺庙之类的物质场所的意义上，并且具有隐喻性，因为它表示神性和崇拜者之间的长期互惠承诺，在这种情况下，两者都在各自的位置上为彼此让位生活。通过展示人、地方和神性如何在仪式互动中结合在一起，这篇文章对占有研究、空间和地方人类学以及北印度仪式表演传统的研究做出了贡献。