that is why Eisestadt says, "there are different kinds of enlightenments" and it was not from a radical movement agianst religion, but from a conflating sectarianisms that a renewed enlighetment arose in Europe. (it s vague reproduction of his idea. sorry for that)
On 7/8/08, Dileep Raj <[EMAIL PROTECTED]> wrote: > > I am afraid our debate most of the time relapses into a simplistic notion > of modernity and tradition as if they are available as such, out there. Just > to indicate the complex interrelations between tradition, modernity and > technology, let me quote another small part from Muralidharan's paper > referred earlier in this forum. > > > > "Social reform discourse made the modern community possible by ushering in > a new sacred geography that fits into an emerging Bourgeois public sphere. > The loss of the feudal patronage of the temples coincided with their release > from local ties and symbolic associations. During this century, the semiotic > value of the temple has altered. Firstly, certain temples like Guruvayoor > and Sabarimala and on a smaller scale several minor ones became Pan—kerala > or even pan South—India….A survey of the new literature of Bhakti, and the > songs and films of a devotional hue would reveal that each God was liberated > from local shackles and either generalized to an abstraction or hooked to a > broader pantheon by means of several devises. While the process destroyed to > agreat extent the graded nature of divinity , it preserved the more elite or > Brahmanical Gods and practices by rendering them nearly universal.Many > Muthappans, Chathans and Bhagavathis perished in this promotional venture > that ensured a greater distribution of symbolic prestige and an upward > mobility in the religious hierarchy. ….The feudal aura that surrounded the > temple, its air of mystery and its aroma of rarity have all been > successfully commodified and with new semiotic resonances.The aristocracy of > the religious is no longer the religion of the aristocracy and hence the > community functions as a market in signs. What it signifies or realizes is > nearly as moot as the question of what the viewer of a TV serial consumes. > > > On Tue, Jul 8, 2008 at 7:48 PM, C.K. Vishwanath < > [EMAIL PROTECTED]> wrote: > >> >> in an aggressive communal atmosphere,This is what we are witnessing >> Sivasena used arati to counter prayer of muslims in public space.All these >> sounds and noices are using for the communalisation of public sphere.State >> is the mute witness is here.Whic is why even asgar aki engineer asks-is >> indian secularism dead?This is much more the crisis of urban public sphere >> in indian social life.A particular type of vernacular public sphere and its >> syncretic tradition is shifting towards a ghettoisation /lumpamisation of >> civil life .Even the sacred private beliefs are pushing to social division >> by which the political and religious capital is creating. >> >> >> -- >> Dileep R I thuravoor > > > > > --~--~---------~--~----~------------~-------~--~----~ You received this message because you are subscribed to the Google Groups "Green Youth Movement" group. To post to this group, send email to [email protected] To unsubscribe from this group, send email to [EMAIL PROTECTED] For more options, visit this group at http://groups.google.com/group/greenyouth?hl=en-GB -~----------~----~----~----~------~----~------~--~---
