Religious encompasses broader gamut of beyond the philosophical terminology of the philosopher and theologian. data I present below are aspects of plain speech or ordinary language (Power; Raschke) concerning particular deity's relationship with small locality in West Bengal, India (Korom, Language, Belief, and Experience in Bengali Folk Religion).1 It presupposes Heidegger's essay Building Dwelling Thinking in which he notes that dwelling (wohnen) in particular forms type of consciousness that allows for the perception and apprehension of the geographical space in which the self lives or dwells.2 Keith Basso's work, especially his essay Wisdom Sits in Places: Notes on Western Apache Landscape, extends this basic phenomenological idea to include not only built space but also narratives about place, which lend to the human construction of space. Storied is thus built place, providing humans an anchor to achieve sense of situatedness in world of perpetual motion. In other words, through telling and hearing stories about the locality in which one lives, the growing and maturing self develops unique relationship with the locality in question over period of time. Everyone residing in the same locality acculturates into shared belief system resulting from the unique relationship described above.3In an oft-cited essay titled The Production of Locality, Appadurai problematizes both the concept of place and locality, referring to them as primarily relational and contextual rather than as scalar or spatial (204). For him, locality is based on a series of links between the sense of social immediacy, the technologies of interactivity and the relativity of contexts (204) interactive dynamics of these factors combined with agency, sociality, and reproducibility result in the construction of distinct to which individuals claim allegiance. Although Appadurai's musings focus more on the global than the local, his description of the production of locality applies analytically to my data presented here as well, since my concerns also have to do with the interactive concepts of agency, sociality, and reproducibility.4The narratives with which I am concerned here are part of everyday discourse about localized deity's intimate relationship with the village in which he dwells. Residents construct vision of place, special to their own hearts and experiences based on recounting stories about encounters with Dharmaraj, the deity in question. This local landscape is familiar terrain to all who live in the environs of the village, and they speak fondly of it to each other and to outsiders. geographer Yi-Fu Tuan's groundbreaking book, Topophilia: A Study in Environmental Perception, had earlier opened up the discussion of why human beings are so transfixed by in his discussion of topophilia, the general human inclination to be enamored of place. Topophilia can be nationalistic sentiment when politically construed within the broader bounds of the nation-state, as Benedict Anderson's book Imagined Communities suggested, but it can also have highly condensed local connotations for community relatively bound to small radius of space. I realize that it is dangerous to discuss any locality in isolation from its broader surroundings; that is, how it was discussed with me in the late 1980s and early 1990s, when I carried out the bulk of my ethnographic fieldwork for multifaceted research project on ritual performances for the deity in question.5In what follows, I thus focus on how one small community talks about their in the world through the use of the informal recounting of an etiological narrative about the arrival of Dharmaraj, local, aniconic deity of obscure origins who is worshipped annually as the gramya debata (village deity) of Goalpara. My fieldwork was conducted in the village of Goalpara (cow herder neighborhood), an all-Hindu, multicaste community located in the Birbhum District of West Bengal. …