Review of Hinglaj Devi: Identity, Change, and Solidification at a Hindu Temple in Pakistan (original) (raw)
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Hinglaj Devi: Solidifying Hindu Identity at a Hindu Temple in Pakistan (pre-proof 2020)
American Anthropologist 122 (1), 2020
By exploring the features of Hinglaj Devi, the most important Hindu pilgrimage site in Pakistan, this article reveals how one local caste's version became hegemonic at Hinglaj and has today become practically synonymous with the "real" or the "actual" tradition of the goddess. Mainly utilizing my ethnographic material, this article describes how the increasingly plural religious landscapes at Hinglaj-seen in the vast crowds the annual festivals attract from a wide range of castes, languages, ethnicities, and nationalities-has not led to a democratization of interpretation of the shrine's various traditions, but rather to the solidification of a particular interpretation of Hinduism favored by the local Lasi Lohana community. Thanks to the vast institutional network attached to the temple committee-largely composed of Lasi Lohana group members-Lohana practices at the temple have been framed and disseminated in a way that suggests their association with broader notions of progress and education. [ritual journey, solidification, Baluchistan, Hinglaj Devi, Pakistani Hinduism] RESUMEN Al explorar las características de Hinglaj Devi, el sitio de peregrinación hindú más importante en Pakistán, este artículo revela cómo una versión de una casta local del hinduismo llega a ser hegemónica en Hinglaj y hoy ha llegado a ser prácticamente sinónimo con la tradición "real" o "actual' de la diosa. Utilizando principalmente mi material etnográfico, este artículo describe cómo los paisajes religiosos cada vez más plurales en Hinglaj-vistos en las vastas multitudes de los festivales anuales que atraen un amplio rango de castas, lenguajes, etnicidades y nacionalidades-no han llevado a una democratización de la interpretación de las varias tradiciones del santuario, sino más bien a la solidificación de una interpretación particular del hinduismo favorecida por la comunidad local Lasi Lohana. Gracias a la vasta red institucional unida al comité del templo-compuesta en gran parte por miembros del grupo Lasi Lohana-las prácticas Lohana en el templo han sido enmarcadas y diseminadas en una forma que sugiere su asociación con nociones más amplias de progreso y educación. [viaje ritual, solidificación, Baluchistan, Hinglaj Devi, hinduismo pakistaní]
Religion, 2018
The merger of Hindu pilgrimages and pace of religious tourism in India are examined by appraising the reflection of radiant mythologies and also the on-going practices and happenings that flourish side-by-side in the gloomy way. The interacting and counteracting two sides of human life, sacred and profane, consequently turn into contestation and seduction; however they meet at different levels in the formation of ‘mosaicness’. In India the greater value accorded tourism as an avenue for development reflects a perception that the marketing of pilgrimage sites offers a means of preserving and enhancing the value and visibility of the endangered residues of the past, but having little consciousness of historical value and its transformed relevance today. The growth and importance of pilgrimage-tourism may be related to an increased desire among Hindus to assert their identity against an ever more visible Muslim population. This is exemplified with a case studies of Varanasi and other such sacred places as an insider’s exposures, and also other places of pilgrimage-tourism. Keywords: Allahabad, Ayodhya, Champaner, communitas, Kanvariya, pilgrimages, pilgrimage-tourism, sacred places, Turner, Varanasi.
Banaras, known as cultural capital of India and Hindus’ sacred city, records about one-fourth of its total population (1.65 millions in 2010) as Muslims. The importance of Muslims in Banaras is noticed by existence of their 1388 shrines and sacred sites, in contrast to Hindus’ recording over 3300 shrines and sacred sites. Since the beginning of the CE 11th century Muslims started settled down here, with a predominance of the Sunni sect (90 per cent). These sects are attributed to their special rituals and performances attached to their sacred places, but they also participate to other groups. At the neighbourhood such places attract even the Hindus who especially visit such places for healing, exorcism and spiritual merits, and they maintain multi-religious characteristics that result into making Hindu-Muslim communal harmony. Among such fourteen popular places, five are studied in detail. At these places during religious ceremonies like the urs (anniversaries) or melas (religious fairs), occasionally developed bazaars to support the needs of visitors, Hindus and Muslims both. The above five sacred places of multi-religious nature were studied in 1989 and in 2009; the results show the continuity of tradition of communal harmony and peacemaking. Keywords: communal harmony, devout Hindu, mazars, melas, Muslims, urs.