The Ganges has always been more than just an ordinary river. For millions of Indians, she is also a goddess. According to popular belief, bathing in “Mother Ganga” dissolves all sins, drinking her waters cures illness, and dying on her banks ensures freedom from the cycle of death and rebirth.

Yet there remains a paradox: while Ganga is worshipped devotedly, she is also exploited without remorse. Much of her water has been siphoned off for irrigation, toxic chemicals are dumped into her, and dams and barrages have been built on her course, causing immense damage. Ganga is in danger of dying—but if the river dies, will the goddess die too?

The question took journalist Julian Crandall Hollick on an extraordinary journey through northern India: from the river’s source high in the Himalayas, past great cities and poor villages, to lush Saggar Island, where the river finally meets the sea. Along the way he encounters priests and pilgrims, dacoits and dolphins, the fishermen who subsist on the river, and the villagers whose lives have been destroyed by her. He finds that popular devotion to Ganga is stronger and blinder than ever, and it is putting her—and her people—in great risk.

Combining travelogue, science, and history, Ganga is a fascinating portrait of a river and a culture. It will show you India as you have never imagined it.

Who and what are marriage and sex for? Whose practices and which ways of talking to god can count as religion? Lucinda Ramberg considers these questions based upon two years of ethnographic research on an ongoing South Indian practice of dedication in which girls, and sometimes boys, are married to a goddess. Called devadasis, or jogatis, those dedicated become female and male women who conduct the rites of the goddess outside the walls of her main temple and transact in sex outside the bounds of conjugal matrimony. Marriage to the goddess, as well as the rites that the dedication ceremony authorizes jogatis to perform, have long been seen as illegitimate and criminalized. Kinship with the goddess is productive for the families who dedicate their children, Ramberg argues, and yet it cannot conform to modern conceptions of gender, family, or religion. This nonconformity, she suggests, speaks to the limitations of modern categories, as well as to the possibilities of relations—between and among humans and deities—that exceed such categories.