What is happening is rapidly changing the social relationships due to the technological advancement.New diaspora communities are playing a dominat role in this new identiy formation.One of the most important consequence is that death of the syncretic tradition of our society(dr.roy burman,tiss).The extreme form of this reality could be seen in gujarath.He studied the phenomenon (from sabari mala to mumbai).new age gurus,popular religious discourses,a complex interaction between local and global godmen and women capturing new spaces in the social life and creating new boundaries.
--- On Tue, 7/8/08, Dileep Raj <[EMAIL PROTECTED]> wrote: > From: Dileep Raj <[EMAIL PROTECTED]> > Subject: Re: [GreenYouth] Re: sound pollution > To: [EMAIL PROTECTED] > Cc: [EMAIL PROTECTED], [email protected] > Date: Tuesday, July 8, 2008, 10:52 PM > 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 -~----------~----~----~----~------~----~------~--~---
