By Arjun Appadurai
Even supposing temples were vital in South Indian society and historical past, there were few makes an attempt to check them inside of an built-in anthropological framework. Professor Appadurai develops this sort of framework during this ethnohistorical case research, during which he translates the politics of worship within the Sri Partasarati Svami Temple, a well-known historical Sri Vaisnava shrine in India. the writer makes use of the equipment and ideas of either cultural anthropology and social historical past to build a version of institutional switch in South Asia less than colonial rule. targeting the matter of authority as a cultural proposal and as a managerial fact, Professor Appadurai considers a few vintage difficulties of South Asian anthropology: difficulties of deference, sumptuary symbolism, and non secular association. additionally, he addresses such matters because the nature of clash below a hybrid colonial criminal method, the political implications of sumptuary disputes, and the constitution of family among polity and faith in pre-modern South Asia. those points of the examine should still curiosity a large diversity of students.
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Additional resources for Worship and Conflict under Colonial Rule: A South Indian Case
Example text
To answer this question, it is necessary to view worship as a redistributive process. Worship, redistribution, and honor From one point of view, temple worship in South India based on the pujd model reflects an extremely complex process of religious evolution in India, starting from the Vedic sacrificial system, complicated by the developments of the Puranic or Hinduistic period and increasingly embellished with Tantric elements. 36 In both lexical and structural terms, pujd retains key elements of the Vedic sacrifice.
24 The elephant is ridden by a mahout, who is also a temple servant, and is followed by a bull bearing drums that are beaten by a walking attendant. A horse, ridden by another temple servant and also bearing drums, comes next. It is followed by the various sets of temple musicians, who walk backwards while playing their instruments in order to face the deity. Finally, there is the vehicle bearing the processional form of the deity, on which the arccakans (temple priests) themselves are standing.
42 That the issue of honors is both the constitutive and the denotative element in a complex orchestration of rights in the redistributive process of the temple is clear. Particularly for donors, the redistributive consequences of their gifts is a serious affair. This can be seen in the following letter of complaint to the trustees from a donor, protesting the misappropriation of some share of sacred food (prasdtam) generated by his endowment, by the amxna of the temple, the second-incommand of the trustees: Respected Sirs: The third day festival of Rapaththu 43 is being conducted through our family by the Reserve Bank of India, Issue Department, Madras, for the last about four decades.