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- Convenor:
-
Anjali Chauhan
(Sri JNPG College, University of Lucknow)
Send message to Convenor
- Discussant:
-
Neetu Singh
(Lucknow University)
- Track:
- The World of the Mind and the Mind in the World
- Location:
- University Place 6.212
- Sessions:
- Thursday 8 August, -, -
Time zone: Europe/London
Short Abstract:
The panel deals with religion in south asian countries . We propose to see impact of globalisation and ICT revolution on religion in this zone.We shall also look into economic or commercial aspects of religion.
Long Abstract:
South Asia, where one-fifth of the world's population resides is ethnically diverse, with more than 2,000 ethnic entities with populations ranging from hundreds of millions to small tribal groups. This area has been the home of some of the oldest religions of the world like Hinduism, Buddhism, Jainism . The other religions followed here include Islam, Christianity, Judaism. It includes India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan and the Maldives. According to some other categorizations Afghanistan, Iran, Burma and Tibet. These countries share a similar ambience and social-cultural set-up. Religion is one of the major institutions in the society. Moreover religion is deeply associated all other institutions marriage, family, kinship, economic organisations and political institutions. It reflects the thoughts and beliefs of the people and also plays a vital role in decision-making. Thus the various kind of religions flourishing in this area must be understood to be able to know about their interplay. Today Religion is undergoing changes in the midst of globalisation. The cross-cultural issues increase the need for understanding the framework of the society at large. How is religion redefined in contexts where modernity and secularism are gaining ground? The degree of acceptability of development schemes, modernisation and information and communication technology also depends on these religious outlooks. The issue of dynamic emerging patterns of religion need to be identified and researched upon.
Accepted papers:
Session 1 Thursday 8 August, 2013, -Mahmudul Hasan (University of Rajshahi, Bangladesh)
Paper short abstract:
The Santal is one of the four dozens of small ethnic groups in Bangladesh. Their ancestral believes have been changed with the change of religion and influencing them to change their demographic behaviour too.
Paper long abstract:
There are about four dozens of small ethnic group living in Bangladesh today. The Santal is one of them. They are living in Bangladesh for about hundred years. The life style of this people was almost traditional until the few decades ago. But the changes in life style of the Santals are getting clear to clearer since the last quarter of a century. In fact, they are animist. The Christian missionary has entered and exerting influence on them for reducing their isolation and poverty. As a result, more than half of the Santals have been converted to Christianity in place of their ancestral beliefs. The change of religion is not limited to conversion only. Its influences are reflected in all sphere of societal life. For example- the size of the family has been limited or they are becoming interested in the control of their fertility. Field study shows that many Santal capable couples are presently using different methods of birth control. It indicates that the size of the family is becoming smaller day by day. But those who did not change their ancestral beliefs are not been showing such trend. Therefore, the change of religion is constantly influencing them to change their demographic behaviour too. The present paper is written based on the information directly collected from the field- the Santals settlements in Bangladesh.
Anjali Chauhan (Sri JNPG College, University of Lucknow)
Paper short abstract:
It examines sacred complex theory in contemporary scenario.
Paper long abstract:
The Indian Anthropological theories need to be revisited and restudied, since the society is in a stage of constant transformation.The economic progress, modernisation, globalisation, rise of materialism, all has contributed to this socio-cultural change in the last six decades.
The concept of 'sacred complex' was first given by L.P.Vidyarthi(1961) who discussed it in context of Gaya (one of the holy cities in India). Ever since many social scientists have applied the concept to several famous religious spots in Indian sub-continent. But the author has found that today if one takes up religious cities in India one shall find not just the three components mentioned by Vidyarthi, namely sacred geography, sacred specialist and sacred performance but an additional element now exists in the sacred complex which may be called the 'sacred commerce'. The present paper shall analyse the sacred complex of Haridwar which is the epicentre of Hindus throughout the world. The author shall discuss the three essential elements of the sacred complex of Haridwar as well as try to prove that a fourth element i.e. the sacred commere exists in the sacred complex.
Neetu Singh (Lucknow University)
Paper short abstract:
A Social Cultural Practice called 'Ramlila'
Paper long abstract:
A distinctive feature of religious ethos of India is that religion here influences all aspects of society. Ramlila is critical to understand the relationship between little and great tradition. Dusshera is observed to celebrate Ram's return to his homeland Ayodhya, after his victory over the demon Ravana. . The performance is based on Tulsidas's late 16th century epic poem Ram Charita Manas, a hindi version of Valmiki's Sanskrit Ramayana. Ramlila is a bridge between literary and oral traditions. Many south Asian countries have their own version of Ramkatha, which is related to Valmiki and Kamba as well as tribal Ramayana and is performed as Shadow plays,Puppet plays,Dance,drama etc. Ramlila is our 'cultural knowledge' and the specialised language styles that communicate victory of good over evil. UNESCO proclaimed that the tradition of Ramlila is Masterpiece of the oral and Intangible Cultural Heritage of Humanity in 2005.It has been identified by UNESCO as an essential component and repository of cultural diversity and creative expression. .By the study of Ramlila cultural anthropologists have been able to elucidated many obscure points of racial migration and fusions.
This paper had studied Ramlila anthropologically and found that available oral tradition of Ramlila serves many social functions. It establishes social relationship between different communities and religious groups and facilitates their amalgamation in the larger society. It provides a platform for peaceful co-existence and harmonious social formation.
Ritu Khanduri (University of Texas-Arlington)
Paper short abstract:
Through an analysis of interpretive dilemmas generated by newspaper cartoons, this paper builds on the panel's question: How is religion redefined in contexts where modernity and secularism are gaining ground?
Paper long abstract:
Over the past ten years, I have been researching newspaper cartoons in colonial and contemporary India. This paper looks at petitions against cartoons of religious figures as a context and pretext for articulating the relationship between religion, modernity and secular politics. In particular, I will focus on these political and interpretive claims from Hindu, Christian, Buddhist, and Islamic positions to present the assertion of religious identity as part and parcel of a modern and secular sensibility.
Sanni Sivonen (University of Eastern Finland)
Paper short abstract:
This paper examines the relationship between traditional Hindu stone carving and international tourism in Mamallapuram, Tamil Nadu, and the changes that have occurred in the religious stone carving tradition as a result of tourism and social and economic developments.
Paper long abstract:
The town of Mamallapuram in the state of Tamil Nadu, South India, is famous for its ancient rock-carved monuments as well as for the living stone-carving tradition and it is a popular travel and holiday destination for the Indian and foreign tourists alike. The hundreds of stone carvers in Mamallapuram produce mainly traditional statues of Hindu deities for Indian religious purposes, such as for temples and shrines, but also to be sold at the international tourist market. The development of stone carving industry in Mamallapuram has coincided with the development of tourism in the town and the international tourist market has always been an important source of income for many of the stone carves. As a result of tourism as well as local and global social and economic developments, changes have occurred in the traditional methods of production, material, size, outlook and use of the religious carvings. The stone carving industry and tourist market of the sculptures in Mamallapuram are also characterized by heavy competition, seasonal changes and oversupply of the religious statues. Yet most carvers only produce statues of Hindu deities as they are the most popular items of sale among both the foreign and domestic tourists. Especially Indians living overseas order Hindu statues from the carvers in Mamallapuram. Also foreign tourists, mostly the ones interested in Hinduism and spirituality, purchase statues of various Hindu gods and goddesses as souvenirs as well as for their personal spiritual use.
Bina Gandhi Deori (Visva-Bharati University)
Paper short abstract:
The Northeastern states of India is vastly inhabited by a number of tribal population. Majority of the tribal population have their own tribal gods or goddesses which are of independent existence and has to do very little with the mainstream Hindu religion.
Paper long abstract:
Arunachal Pradesh is home to 29 major tribes and several hundred sub-tribes. Of all, the Galo tribe constitutes a major tribe of Arunachal Pradesh. In many of the earlier literatures the term "animist" was used to describe this tribe because of their nature based belief system. The religion of the Galo is called Donyi-Poloism. In Donyi Poloism, the Sun (Donyi) is considered as the female deity and the Moon (Polo) as the male counterpart.
The Galos also believe in the existence of a numerous natural spirits or sylvan deities who are associated with forests, big trees, rivers, streams, agricultural fields, high mountains etc. Among the numerous pantheons of spirits, the Sun (Donyi) and the Moon (Polo) are seen as the supreme deities.
The spirits are divided into malevolent and benevolent deities who are considered as responsible for bringing prosperity as well as causing misery. A Shaman is consulted to read the omens and perform the appropriate ritual which involves animal sacrifice. The animals are ritually sacrificed in exchange for the soul of the sick person.
Taboos are generally observed on food, movement and activities after the rituals.With the advent of time the isolated tribes are brought under the influence of modern ways of life which has considerably moulded their tribal way of life and their belief system.
Thus this paper is an attempt to re-evaluate the important and relevance of Donyi-Polo among the tribes of Arunachal Pradesh in the present scenario.