INSIDE THE GURU'S GATE - Anpere

More documents

Recommendations

Info

Sahib betraktad som en skrift vari ontologiskt gudomliga ord manifestas och en andlig lära förkroppsligar de historiska guruernas uppenbarelseerfarenheter. Samtidigt anses skriften vara den nu levande gurun med både andlig auktoritet och social agens att vägleda sikher och upprätta förbindelser mellan människa och Gud. Utifrån den tredelade uppfattningen om skriftens identitet kan också sikhiska ritualer indelas i olika typer av religiösa handlingar som syftar till att vörda den rådande världsliga guruns skriftform och ge skriften en aktiv roll i sikhernas sociala liv, samt frambringa det som trots allt är den eviga gurun – de gudomliga orden förmedlade genom de historiska guruernas lära i Guru Granth Sahib. I granskningen av sikhernas religiösa förhållningssätt till Guru Granth Sahib och deras ritualiserade textanvändning intar undersökningen ett teoretiskt perspektiv som är grundat på performance- och ritualteori. Utifrån Baumans grundläggande idé om att levande muntliga framföranden av texter är kulturspecifika händelser som framkallar speciella tolkningsramar än den rent textliga förmedlingen, analyserar studien olika aspekter av textbruk varigenom sikher i en mångfald av handlingskontexter skapar relationer och ytor för interaktion med Guru Granth Sahib och andra gurbani-texter. Att exempelvis recitera en hymn eller hela skriften i muntliga framföranden är inte bara ett mer estetiskt tilltalande sätt att förmedla textens meningsinnehåll, utan blir genom framförandets formaliserade karaktär och nya tolkningsramar en religiös handling som anses ha kraft och agens att kunna åstadkomma något i den sociala världen. Recitera guruernas ord blir en performativ handling med möjlighet att påverka aktören på ett andligt, materiellt och socialt plan. Med utgångspunkt i Humphrey & Laidlaws teori om rituella handlingars stipulerade och arketypiska karaktär betraktar studien dessa olika typer av funktioner och förväntade resultat av religiösa handlingar som konstruktioner, vilka människor gör utifrån kontextuella element och tillskriver sina handlingar. Stora delar av studien är ändå deskriptiv till sin karaktär eftersom etnografiskt material om levd religiös praktik bland sikher i specifika kulturmiljöer nödvändigtvis måste föregå de mer sofistikerade teoretiska utläggningarna. Arbetet är indelat i fem kapitel som stegvis beskriver hur religiös praktik skapar närvaro och agens av de mänskliga guruerna, Guru Granth Sahib och gudomliga ord och kunskap inneboende i skriften. För att kontextualisera sikhernas närvaro i Varanasi presenterar det första kapitlet församlingens historia, utifrån tillgängliga textliga och muntliga källor, och dess sociala sammansättning och organisation idag. Vidare diskuterar kapitlet emisk historiografi, det vill säga hur sikherna har skapat en kollektiv och betydelsefull historia som utgör en motkraft till den mönstergivande ”stora berättelsen” om den lokala hinduiska kulturen. Istället för att hylla guden Shivas bragder, floden Ganges andligt renande vatten och brahminernas dominans, har sikherna skapat en tolkning av det förgångna som undergräver hinduiska kategorier för att bekräfta de sikhiska guruernas överlägsenhet. Återberättandet av denna historia och utförandet av vördnadshandlingar till platser och reliker som är förbundna med sikhernas guruer manifesterar deras närvaro och kraft i staden. För en sikhisk 496 Published on www.anpere.net in May 2008
minoritet i en hinduisk pilgrimsstad kan den emiska historieskrivningen fungera som ett anspråk på synlighet, identitet och representation i majoritetssamhället. Avhandlingens andra kapitel beskriver olika lokala uppfattningar och förhållningssätt till Guru Granth Sahib och belyser hur religiösa diskurser bäddar in skriften i ett nätverk av relationer som bekräftar dess världsliga och utomvärldsliga identitet och kraft. Skriften har onto-teologiska relationer till det gudomliga, historiska relationer till de mänskliga guruerna och sociala relationer till sikhiska lärjungar. Från ett analytiskt perspektiv är det möjligt att påstå att sikhiska diskurser om Guru Granth Sahibs identitet genomsyras av ett relationstänkande. Skriftens relation till de historiska guruerna gör att Guru Granth Sahib delar samma andliga kraft och ”själ” som sina mänskliga föregångare, även om den har en skriftlig kropp. Genom att skriften av tradition ingår i en mänsklig successionsföljd har den ärvt ett antropomorfiskt habitus och personifieras av sikhiska anhängare. Sikherna både skapar och bekräftar skriftens auktoritet genom att arrangera och dekorerar platser och rum i gurdwaran och utföra värdiga handlingar i dess närvaro. De dagliga liturgierna i gurdwaran kan betraktas som rituella metoder att hölja in Guru Granth Sahib i en dygnsrytm och rutiner, som gör det möjligt för anhängare att kontinuerligt uppenbara dess inre lära och skapa relationer till gurun. Kapitlet diskuterar också hur lekmän uppfattar sin identitet som lärjungar och hur de förklarar den religiösa logiken bakom handlingar och beteenden som syftar till att tjäna skriften likt en högaktad gäst eller en världslig härskare. I gurdwaran finns också olika professionella specialister, som recitatörer, musikanter och berättande exegeter, vars främsta uppgifter är att reproducera skriftens ord och uttolka dess lära. Då dessa specialister är ansvariga för att omvandla den skriftliga texten till muntliga framföranden undersöker kapitlet vilken utbildning och motivation specialisterna har för att ge sig in på en religiös yrkesbana och vilket ansvar och kvalifikationer lekmän hänför till deras uppgifter och roller. Den slutliga delen av kapitlet beskriver hur sikher ger den skriftliga formen av Guru Granth Sahib ett världsligt liv genom att skapa skriften i tryckpressarna i Amritsar, arrangera påkostade processioner för transportering, införliva den i sociala gemenskaper genom formella installationer och slutligen rituellt kremera gamla och obrukbara skrifter i en modern dödsceremoni. Den religiösa praktiken betonar att Guru Granth Sahib inte är en vanlig bok utan en personifierad guru med suverän status och auktoritet. Det tredje kapitlet av avhandlingen fokuserar på sex vanliga former av religiösa framföranden – recitation, sång, exegetiska berättelser, meditation, böner, och socialt arbete ‒ genom vilka lokala sikher återger orden i Guru Granth Sahib och andra gurbani texter, tillämpar guruernas lära i sociala handlingar och upprättar kommunikation med Gud. Kapitlet diskuterar de formella särdrag och konventioner som aktualiseras när olika framföranden omvandlar det skrivna ordet till muntlig förmedling och social handling. Denna del av avhandlingen beskriver också kulturspecifika tolkningar och föreställningar om de olika framförandena och om de gurbani hymner som används. Ur en religiös synvinkel kan framförandena representera en av sikherna kontinuerligt realiserad uppenbarelseplan, enligt vilken guruns lära reproduceras genom recitation (path) och sånger (kirtan), uttolkas och utvecklas i muntliga utlägg- 497 Published on www.anpere.net in May 2008
Page 1 and 2:
Kristina Myrvold INSIDE THE GURU’
Page 3 and 4:
Kristina Myrvold INSIDE THE GURU’
Page 5 and 6:
Published on www.anpere.net in May
Page 7 and 8:
PREFACE My research on the Sikhs in
Page 9 and 10:
Singh Mann. He has provided me much
Page 11 and 12:
CONTENTS PREFACE CONTENTS LIST OF F
Page 13 and 14:
3. FROM MANTRAS TO UNBROKEN READING
Page 15 and 16:
Seeking Divine Assistance 426 The H
Page 17 and 18:
L I S T O F F IGURES 1. Sikh popula
Page 19 and 20:
INTRODUCTION When I first arrived a
Page 21 and 22:
on Sikh conceptualizations and inte
Page 23 and 24:
and suffer from physical or mental
Page 25 and 26:
language and society. 10 In respons
Page 27 and 28:
should focus on the culture-specifi
Page 29 and 30:
At the same time an oral transmissi
Page 31 and 32:
take up a great deal of space. The
Page 33 and 34:
compositions for those who lived an
Page 35 and 36:
debates, Douglas (1970) observed th
Page 37 and 38:
itual theorists in recent decades h
Page 39 and 40:
Humphrey & Laidlaw’s claim to pre
Page 41 and 42:
their reasons and motives for engag
Page 43 and 44:
ety. 75 Instead I made the study ce
Page 45 and 46:
had witnessed and confirmed that I
Page 47 and 48:
a method, which implies patience, h
Page 49 and 50:
division which grants women an acti
Page 51 and 52:
O N E THE SIKHS IN VARANASI IN SEA
Page 53 and 54:
the life and deeds of Guru Nanak. T
Page 55 and 56:
ies and how these processes are ins
Page 57 and 58:
particular ethnic background. The s
Page 59 and 60:
appeared before Guru Tegh Bahadur w
Page 61 and 62:
NANAK-PANTHIS AND PUNJABI SINGHS In
Page 63 and 64:
who were “wholly of a worldly and
Page 65 and 66:
litical actions would creep into th
Page 67 and 68:
POST-PARTITION In the Census report
Page 69 and 70:
to move to the house of their husba
Page 71 and 72:
taught through individual reading p
Page 73 and 74:
The historical presence of Punjabi
Page 75 and 76:
more inclined towards ritual worshi
Page 77 and 78:
propagate the Sikh religion. For Ba
Page 79 and 80:
The Khalsa ceremony itself is pregn
Page 81 and 82:
sify their religion as a synthesis
Page 83 and 84:
vented Jhulelal as the prime God of
Page 85 and 86:
HISTORY OF THE GURDWARA COMMITTEE A
Page 87 and 88:
venerated family members, who natur
Page 89 and 90:
the city testify that Sabharwal was
Page 91 and 92:
near the airport in the outskirts o
Page 93 and 94:
thorities consequently shut up the
Page 95 and 96:
campus. This changed drastically wi
Page 97 and 98:
Another popular non-profit organiza
Page 99 and 100:
micro-discursive accomplishment tha
Page 101 and 102:
identity to maintain a separate tra
Page 103 and 104:
The Valaitvali Janam-sakhi carries
Page 105 and 106:
events are plotted according to a m
Page 107 and 108:
Gurus. Other Nirmala establishments
Page 109 and 110:
of the story. This is accomplished
Page 111 and 112:
Ram pursued this knowledge from the
Page 113 and 114:
The three pandits are also attribut
Page 115 and 116:
transformation of those in the soci
Page 117 and 118:
assistance. It held a small room ar
Page 119 and 120:
commemoration day of Guru Tegh Baha
Page 121 and 122:
nectar-water. 233 Subsequently, all
Page 123 and 124:
often epitomize key persons and mom
Page 125 and 126:
Guru Gobind Singh meditates in the
Page 127 and 128:
living moment during which examples
Page 129 and 130:
T W O INSIDE THE GURU’S GATE CON
Page 131 and 132:
don’t have a guru there will be d
Page 133 and 134:
speaking of interaction contexts th
Page 135 and 136:
Nanak perceived himself as a messen
Page 137 and 138:
K: So were the Sikh Gurus of divine
Page 139 and 140:
irth in the form of Guru Nanak Dev
Page 141 and 142:
During his life time he waved the c
Page 143 and 144:
“Nanak says” within individual
Page 145 and 146:
answers are indicative of the exten
Page 147 and 148:
procession to Amritsar. To honor th
Page 149 and 150:
IMPLICATIONS OF SCRIPTURAL SUCCESSI
Page 151 and 152:
shown that cosmologies and systems
Page 153 and 154:
With the shift of authority, the sa
Page 155 and 156:
divine messages and enjoy the same
Page 157 and 158:
Local Sikhs will say that the Guru
Page 159 and 160:
PERSONIFYING A TEXT For students of
Page 161 and 162:
oth persons and inanimate “things
Page 163 and 164:
they also construct and maintain so
Page 165 and 166:
ciprocity, either for purely devoti
Page 167 and 168:
keeping langar can be traced back t
Page 169 and 170:
A JURIDICAL PERSON Perhaps the most
Page 171 and 172:
Guru. In a practice-oriented approa
Page 173 and 174:
large number of sites and buildings
Page 175 and 176:
or on the roof terrace. One family
Page 177 and 178:
gurdwara, or when they visit Sikh p
Page 179 and 180:
said that people pay respect to Nis
Page 181 and 182:
Nishan sahib in the courtyard, and
Page 183 and 184:
Gurus and weapons that have belonge
Page 185 and 186:
people”. To set up a place at whi
Page 187 and 188:
emnizing Guru Nanak and Guru Gobind
Page 189 and 190:
scriptures at their houses may visi
Page 191 and 192:
ply the audience with an expositive
Page 193 and 194:
ized undertakings, such as collecti
Page 195 and 196:
edroom, between which the scripture
Page 197 and 198:
ple in the ordinary social structur
Page 199 and 200:
To illustrate the significances whi
Page 201 and 202:
mon identity in the egalitarian com
Page 203 and 204:
the time of our conversations and c
Page 205 and 206:
MEDIATORS OF GURBANI In Varanasi th
Page 207 and 208:
to neighboring congregations. The r
Page 209 and 210:
GRACED GUIDES Whereas the above-men
Page 211 and 212:
audiocassettes and distributed worl
Page 213 and 214:
The performers I interviewed had ga
Page 215 and 216:
for an aspiring granthi, Bhai Jiopa
Page 217 and 218:
tation practices, which from a reli
Page 219 and 220:
ing. He should know the full Ardas
Page 221 and 222:
lieved to make his performances mor
Page 223 and 224:
pages is eternal and will never be
Page 225 and 226:
were hard to read and required that
Page 227 and 228:
When SGPC released the first one-vo
Page 229 and 230:
ture is thus conceived as a Guru to
Page 231 and 232:
prior to the physical touching of b
Page 233 and 234:
Sangat cleaning the road Panj Py
Page 235 and 236:
order to keep the route pure in hon
Page 237 and 238:
ered. In equally many homes the you
Page 239 and 240:
ises do not satisfy these requireme
Page 241 and 242:
establishes new bonds between the G
Page 243 and 244:
the ashes in large bedecked urns an
Page 245 and 246:
tion conducted the cremation ceremo
Page 247 and 248:
congregate in the scriptural hospic
Page 249 and 250:
Granth Sahib has its own life-cycle
Page 251 and 252:
T H R E E FROM MANTRAS TO UNBROKEN
Page 253 and 254:
ogy has made it possible to mass-pr
Page 255 and 256:
The ultimate learning of gurbani is
Page 257 and 258:
social life and mind. As such, reci
Page 259 and 260:
night, which marks the break of a n
Page 261 and 262:
the hair is veiled and the feet are
Page 263 and 264:
ought to an end by reading Kirtan S
Page 265 and 266:
MEMORIZED HYMNS (Number of informan
Page 267 and 268:
Looking at the ways in which Amritd
Page 269 and 270:
etween human and God, either to see
Page 271 and 272:
India, the notion of chilla denotes
Page 273 and 274:
able to complete and make a promise
Page 275 and 276:
ecited after the Guru Granth Sahib
Page 277 and 278:
(Akhand path), which is to be perfo
Page 279 and 280:
RECITING THE GURU GRANTH SAHIB Sinc
Page 281 and 282:
The Sikhs have developed various sy
Page 283 and 284:
work in Varanasi I quickly lost cou
Page 285 and 286:
formance has been located to the do
Page 287 and 288:
of the scripture in one hour, but t
Page 289 and 290:
Hukam and render the verse twice be
Page 291 and 292:
professional reciters who read in r
Page 293 and 294:
of an Akhand path performed after t
Page 295 and 296:
cal savour of the divine that is be
Page 297 and 298:
(path), music (kirtan) and distribu
Page 299 and 300:
The two types of nectars have power
Page 301 and 302:
The Guru’s wife added sugar becau
Page 303 and 304:
water. An elderly Amritdhari woman,
Page 305 and 306:
the musical components of kirtan sh
Page 307 and 308:
and genuine. Preserving the origina
Page 309 and 310:
standings and experiences of gurban
Page 311 and 312:
DAILY SERVICES In a gurdwara there
Page 313 and 314:
Whichever of these ragas they selec
Page 315 and 316:
mind and affects the audience’s p
Page 317 and 318:
verses and the fortieth verse of th
Page 319 and 320:
to understand. Because of the scrip
Page 321 and 322:
anecdotes with quoted hymns. 529 On
Page 323 and 324:
moral point or a religious idea in
Page 325 and 326:
discussions in the congregation and
Page 327 and 328:
and sangat-pangat - the holy congre
Page 329 and 330:
- “This will happen. I have decid
Page 331 and 332:
Bhai Gurdas (1551-1636), the term V
Page 333 and 334:
liable to spirit possession and oth
Page 335 and 336:
devotional activities. The young ma
Page 337 and 338:
the name. The musician may lead the
Page 339 and 340:
Simran sadhna on cassette In additi
Page 341 and 342:
modern interpretations of the Sikh
Page 343 and 344:
Guru Gobind Singh when he formed th
Page 345 and 346:
ATTENTIVE BODY POSTURE The most dis
Page 347 and 348:
Thy command. Thine condition and ex
Page 349 and 350:
all the desires and tasks are accom
Page 351 and 352:
easons and motives. In the textual
Page 353 and 354:
The rendering of Ardas thus stands
Page 355 and 356:
God. Seva has power to cultivate hu
Page 357 and 358:
of the divine name, to emphasize th
Page 359 and 360:
heavy mud. When Sikhs became aware
Page 361 and 362:
Although the perfect devotee should
Page 363 and 364:
eing presented as offerings to the
Page 365 and 366:
F O U R PRACTICES IN TIMES OF ORDE
Page 367 and 368:
following descriptive account on Si
Page 369 and 370:
pregnancy. 590 When a newly wed cou
Page 371 and 372:
themes of a written gurbani hymn de
Page 373 and 374:
ery, unless she falls ill or for so
Page 375 and 376:
It is noteworthy that the amrit giv
Page 377 and 378:
while uttering the name of God (Vah
Page 379 and 380:
identify the bearer’s geographica
Page 381 and 382:
as to how to wash, dry and comb the
Page 383 and 384:
code of conduct. As he said, all ha
Page 385 and 386:
When a Sikh couple and good friends
Page 387 and 388:
the woman. Emotionally these suhag
Page 389 and 390:
ing a married woman and which she s
Page 391 and 392:
their parents are requested to stan
Page 393 and 394:
ide’s brother then escorts her to
Page 395 and 396:
his bed to make him prepared for th
Page 397 and 398:
When the relatives from Punjab arri
Page 399 and 400:
The dead body is brought into the c
Page 401 and 402:
did not require the attention of ot
Page 403 and 404:
Sikh woman said: “We used to ask
Page 405 and 406:
hand path of the Guru Granth Sahib
Page 407 and 408:
On the thirteenth day or the sevent
Page 409 and 410:
ation of a deceased person justifie
Page 411 and 412:
solar Gregorian calendar, while mos
Page 413 and 414:
in the Sikh history: the birth of G
Page 415 and 416:
The Nanakshahi samat jantri which i
Page 417 and 418:
particular deity or deities in the
Page 419 and 420:
a main attraction on anniversary da
Page 421 and 422:
the practice of simran and during t
Page 423 and 424:
Children representing the panj pyar
Page 425 and 426:
pants who represent different Sikh
Page 427 and 428:
Nagar kirtan is a means for propaga
Page 429 and 430:
Immediately after Arti, the granthi
Page 431 and 432:
In the evening of the gurpurub the
Page 433 and 434:
on North Indian festivals. 665 In t
Page 435 and 436:
ulate the fire for an uneven number
Page 437 and 438:
At Varanasi, like many other places
Page 439 and 440:
customary Arti ceremony was perform
Page 441 and 442:
about the humble Bhai Kanhaiya, off
Page 443 and 444:
punishments for misdeeds they have
Page 445 and 446:
The most common approach to allevia
Page 447 and 448:
One verse which stood out remarkabl
Page 449 and 450:
water from Sitala Mandir near river
Page 451 and 452:
as they are believed to be unsatisf
Page 453 and 454:
But Mata ji’s death was not defin
Page 455 and 456:
was the shadow of a Muslim girl, a
Page 457 and 458:
BABA VADBHAG SINGH When I first met
Page 459 and 460:
The enemy is no longer a human iden
Page 461 and 462:
where Vadbhag Singh continues his s
Page 463 and 464: connection with this event Kuku ji
Page 465 and 466: pected decline in a business is sus
Page 467 and 468: F I V E CONSTRUCTING MEANINGS CONT
Page 469 and 470: interpretation of activities define
Page 471 and 472: action. 714 These constructs may in
Page 473 and 474: CONTEXUALIZATION AND ENTEXTUALIZATI
Page 475 and 476: texualization can be achieved throu
Page 477 and 478: Another discourse somewhat relevant
Page 479 and 480: As Austin argues, performative utte
Page 481 and 482: nous “performativist” to the mo
Page 483 and 484: and religious ceremonies, discourse
Page 485 and 486: concern for the formal character of
Page 487 and 488: the human Gurus, Guru Granth Sahib
Page 489 and 490: Satnam Vahiguru in a repetitive man
Page 491 and 492: Examples of STATED REASONS FOR PERF
Page 493 and 494: shall arrange Akhand path “for th
Page 495 and 496: name of the deceased. Some said the
Page 497 and 498: etween the two references. The gurb
Page 499 and 500: Guru, which is always adaptable to
Page 501 and 502: variations with the eternal “cano
Page 503 and 504: engaging in religious action. The w
Page 505 and 506: ealization is presented in terms of
Page 507 and 508: divine writing (likhna). 802 The fo
Page 509 and 510: with the divine words through conti
Page 511 and 512: life... that I do not have to suffe
Page 513: SAMMANFATTNING PÅ SVENSKA (SUMMARY
Page 517 and 518: GURPURUBS IN THE NANAKSHAHI CALENDA
Page 519 and 520: POH (DECEMBER/JANUARY) Prakash diva
Page 521 and 522: Divali Katak People perform puja to
Page 523 and 524: GLOSSARY OF SELECTED FOREIGN TERMS
Page 525 and 526: Jap - meditation and repetition of
Page 527 and 528: Ragi - a professional singer of kir
Page 529 and 530: REFERENCES ABBREVIATIONS GGS Guru G
Page 531 and 532: Amrit Kirtan[Nectar Praises (Punjab
Page 533 and 534: Anand, G. S. 1970. ”Guru Tegh Bah
Page 535 and 536: Briggs, Geo. W. 1997 (1920). The Ch
Page 537 and 538: Fenech, Louis E. 2003. “Conversat
Page 539 and 540: Hein, Norvin. 1972. The Miracle Pla
Page 541 and 542: Kaushal, Molly (ed.). 2001. Chanted
Page 543 and 544: ― (ed.). 1990. India through Hind
Page 545 and 546: Nijhawan, Michael. 2006a. “Ritual
Page 547 and 548: Schildkrout, Enid. 2004. “Inscrib
Page 549 and 550: Singh, Gurnek. 1998. Guru Granth Sa
Page 551 and 552: Veidlinger, Daniel. 2006. “When a
Page 553 and 554: LUND STUDIES IN HISTORY OF RELIGION
show all

INSIDE THE GURU'S GATE - Anpere

Create successful ePaper yourself

Delete template?

Save as template?