Introduction:
When
I was looking for the topic of the essay, religious and rituals appear in my
mind. Comparing to Hindu temple I prefer Bauddist temple to go so it drive me
to Swoyambhu. Although, I have been heard few about Gyānmālā Bhajan khalah’s activities
in Swoyambhu area, I was unknown about the meaning of Bhajan in their
community. That is why I choose this topic for my mid-term paper. I have used
different theories to describe on this paper. Greertz theory of deep play/cock
fight to thick description, theory of kula to analyse the reciprocity,
Communitas theory of V. S. Turnor to describe Bhajan as a communitas and the On
Key symbol of Otner’s to give the meaning of Bhajan as a symbol. For instance,
I have taken a sociological theory of George Simmel to analysis social
interaction. Although the Gyānmālā Bhajan khalah’s working area is broad, the
Bhajan is one of the major components which is helping to bind Newar society
since long period of time.
Gyānmālā
Bhajan khalah is one of the old organizations in Nepal, which works on
different sector of Newar community. Gyānmālā
Bhajan Khalah mostly performs Buddhist devotional songs. It is based in
swayambhu, Kathmandu, and has chapters across the country and abroad. It is established in 1937 as a Bhajan mandali
(group of devotional singer), as a place for get together and get peace by
singing Bhajan, but by the time it shaped as an organisation. It’s out looking
or visible objectives were to unite people by providing Bhudda’s knowledge, to
deliberate the massage of Budhha to all the people around the Kathmandu, to preserve and promote the
caste-ethnicity, language, and culture of Newar community but the core idea or
invisible objective was to make aware people in society about Rana regime and
kick them off from their position, and it helped too[1].
It
has own elected body to run the organization. It has thirteen members in a
committee including two women. Its election happens in every three years. And
anyone[2]
can be a president but must have to be a membership first. It has more over twelve
hundred general members in whole Nepal yet. People joint voluntarily to do all
kinds of activities. It has different mechanism to run the society such as; they
do the Bhajan every morning, they had conducted old education (proudh shikchha) in their society, help
to establish the PAROPKAR through this Bhajan khalah, providing sanitary
program around Swayambhu temple, serving free water service every day, restructuring
or construction work, (constructed the water tank and road in the Kathmandu
vally), tree planting, deliberating the Buddha’s knowledge (Buddist Gyan) in different part of the world[3],
It has published 19th edition of Gyānmālā book (Buddhist devotional
song book), 95,000 books sell and distribution yet, producing CD and
distributing devotional songs as well.
The
ritual of Bhajan is being performed since establishment. The Bhajan starts in
6:00 till 8:00am every day but people can join any time within this period. In
the place of Bhajan, there are no any strict rules to enter any cast, age,
gender and any society, they treat equally to all. These are the ties organized
in terms either of caste, class, or rank hierarchies (Turner, 1995). No
hierarchy within the gender and caste to sing or performance inside the Bhajan
house, although most of the participants represent from Newar community because
the Bhajan happens in Newari language. They provide tea and fruits as a prasadi
to the entire participant free of cost and those fruits, sugar, milk are
collected by voluntarily. It means the organization is running by Donation, no
any funds got from Nepal government yet. That is why their activities are
countable for them. Through these all activities they are being able to create
a unity or solidarity in the Newar society.
Observation:
It
was Summer Sunday; I went to Swayambhunath temple. It was nearly 7:13 in the
morning. I was there for observation of Bhajan, it was already started. More
than 30 people were actively participating and busy with singing inside the rest
house, few of them were serving drinking water outside, and some of them were
enjoying the Bhajan sitting in the chair outside. I stand near the people who
were sitting in the chair outside and find some people to speak because I had
to talk to them. I didn’t know any of the members there. One people came to me
and offered drinking water in a mineral water bottle with sweet smile, I have
been shocked and asked “why”? I saw, he was disable (couldn’t speak properly)
and he replied me hardly, weren’t you looking for water? I replied sorry,
actually I was looking for member of this organization do you know anyone here?
Especially I am looking for authority person to sit inside with them, do you
mind to tell me where can I find them? He called a person who was wearing white
T-shirt with logo of that organization, who was sitting next to corner of the Bhajan
place. He came to me; I easily guess that person is the member of organization
and I greet him and share my queries. “I just want to sit inside, listen the
Bhajan and observation these activities; do you allow me to sit with them
please? He simply smile and said happily “oh! Sure why not? Please take a sit
inside”. While our conversation, people were looking at us curiously. I saw
people took off the sleeper and shoes outside the Bhajan place and so did I.
One donation box was in the front row and small statue of Lord Buddha in
framing of visible glass. People were donating little money as voluntarily, I
also put some rupees in the box. The old man was singing as a lead vocalist in
front of all participates and all were following him sitting opposite side[4].
Few women and most of the man’s were sitting on front row and rest of women
were behind them. Only one female were playing the musical instruments rest of
all by a man, later I asked why only a women was playing the musical
instrument? A man replied who was next to me “She is the one who can play”.
I
was wearing a short, white fancy T_shirt with black outer, fancy sleeper with
sunglasses. When I entered into the Bhajan place most of the old women were
staring at me. I went behind and took a sit on window with chakati, at the same
time one old man came and showed me the floor and start using sign language, I
guess he was requesting me to sit in the floor with all participant, and I
asked “sorry, can’t I sit here?” he smile at me and said “oh are you Nepali? It
is not a wrong place but I have to use this place for serving tea”. And I took
a sit in corner of the last row. Women were mumbling within them (kane khusi/ sauti). Then again one man
came to me and asked where are you from? I replied I live in Balaju but me;
originally from Dhankuta. His facial expression has been suddenly changed and
said “oh! Are you Nepali? I thought you are from China or Japan for research
about our culture, innocently replied me[5]. I
smiled and replied shortly “no, I’m not from abroad but I’m here for something
to know about your culture”. Within that conversation one person blows the
shell and suddenly changed the rhythm of other instrument so the environment.
The blowing shell means to call the god on their Bhajan. And within five or ten
minutes again they blows the shell and ended their Bhajan saying Bhagawan
Charana. And started greet each other saying Bhagawan charana so did I. And
again they sang Bhajan five-seven minute’s glory for Lord Budhdha. Within that period
one man provide a cup of tea, some of them serve the peace of fruits and flower
as a prasadi. People on front rows started packing their instrument back. I
like the system that after drinking all people should have to wash their own
glasses outside the temple and I also follow the rule. Then some women were
gossiping about their home problem, man started to chitchat with their friends
about political issues, some of them were concerning about next meeting, some
of them were sharing their problems with member of the khalah. Few of them
started to collect the glasses and put it back to the place. One person
collected the whole chair and put back inside the place.
I
found there were most of the Newar people gathering together every morning for
Bhajan. The participants came from different places of Kathmandu such as;
Lazimpat, Maitidevi, Koteshor, Kalimati, Balaju, Gongabu, Kalanki, Saibhu every
day for the Bhajan. When asked why they visit Swoembhu every
morning, Most of their reply
was for inner peace and get bless or divine love by
Buddha. For same question Binod maharjan (member of Bhajan khala) answered “working
with this organization is kind of social work for me, that’s how I get
pleasure, as like me, few of participants come here to do social work through
the organization and Bhajan”. Purna kaji jyapu (secretary of Bhajan khala)
replied “beside Bhajan people get together here to solve the social issues, for
instance sanitation, education, health, and reconstruction of the water tank or
temple, there for this place is helping us to uniting the community”.
Theoretical interlinks of Bhajan
German
sociologist George Simmel learns society as the form of interaction. For him
the essence of society lies in the interaction that takes place between individual
and group, society is the array of interactions engaged in by individual
(Edles, 2005). Society is formed by the condition a priori in the elements
themselves, which they interact themselves to form society. I found the Newar
communities and Bhajan are emotionally, historically and socially attached.
Every morning they are gathering together for Bhajan in Swayembhu temple and
chitchat with each other. Despite some youth almost all people were old age in
Kathmandu. Most of the women and old age people are participation on Bhajan
time. “But youth are also participating in rest of the other activity. Beside
Bhajan, most of all activities run by youth, they participate voluntarily actively”
said Purna kaji jyapu. Old age gather in the Bhajan because they have nowhere
to hang out rather than Bhajan, they do not go to cinema or for a coffee as
youth, so where they go? They go to Bhajan for inner peace, also for satisfy, for
social gathering, for share their experience, idea and problem, for get
together with their friend. Simply, acknowledging the fact that people interact
in a Bhajan, so anyone can say that Bhajan place forms a community because
society is running through interaction.
According
to S. Ortner (1973) key symbol is very important to belong, it is comes in many
differently and everywhere, elaborating more than enough, greater culture
restrictions surrounding. Thus, it leads me to conclude Bhajan is key symbol
for Newar community. They do the Bhajan and Pooja at first moreover it takes 2
hour and finishes their activities by playing a shell (shankha) by a man. Blowing
a shell is symbol of calling to god on their prayer. And provide an aarati to
all participants and non participant[6]
giving aarati means to get blessing. Bhajan we can say it’s a summarising
symbol for them. Hence; it is a symbol of unity, forum for social identity, to
be spiritual, and for solidarity. It could be key scenario as well because; this
is the place where most of the old age people get together and share their
problem to find the solution, where they emotionally attached, where they can
make a unity, and where they can make good decision for the society.
Communitas
is the feeling of solidarity and equality through a powerful community of
togetherness. It is simply equal and grading in particular ritual and
particular time phase. This emerges recognizably in the liminal period, is of
society as an unstructured or rudimentarily structured and relatively
undifferentiated comitatus, community, or even communion of equal individuals
who submit together to the general authority of the ritual elders (Turner,
1995). I found inside the Bhajan they all are equal, no any hierarchy of
gender, caste, class or age group. Thus it’s a kind of communitas for them.
Most of the time we found in the Hindu culture, female should have to provide
an aarati[7]
but in this activity no any gender discrimination. It means it has equality in
everything for instance, serving prasadi, playing an instrument, singing a
song, providing an aarati. In the Bhajan One main singer sing as a lead
vocalist and all the participated will follow him, more than 5 members helps to
play an instrument like shell (sankha),
jhyali, khaijadi,madal and their typical instruments including womens. They
greet each other while entering the Bhajan place, after aarati again they greet
by saying Bhagawan charan with joining two hand together (doing Namaste). Basically,
it is a form of equally treating; people feel solidarity with whole process of
Bhajan.
We
can compare the Bhajan as a Kula system. According to Malinowski, B. (1922) the
traditionally set Kula, a long ritual processed of magical ritual and public
ceremonies, it carries own significance in these tribes which ensures the
personal relationships between two people via reciprocal exchange of gifts and
services. These relationships developing the collectiveness of thousands of men
help each other in terms of their security from any fears of sorcery; it also
holds mutual trust and commercial honour. As in a Bhajan also the participants
come with fruits, money and flowers to offer the god. Offering god something
means to respect the god and get self satisfaction. Collected fruits and flower
share to all the participants, it’s kind of reciprocal process, which made
people interconnected and blessed. As a result Bhajan is kind of system where
certain kind of ritual activities happens with reciprocity.
Conclusion:
To
summing up, according to my observation Gyānmālā Bhajan khalah is important place
to newar people in Kathmandu, and the Bhajan is one of the major components which
help them to socializing process. The Bhajan’s small steps or processes do have
their meaning which are key for them. For this I have already mention the
theories which is interlinked. Thus Bhajan is a symbol of unity or solidarity
for them. Through Bhajan they are preserving their own language, culture and
tradition even history since long time. It is running through interaction,
reciprocal, and exchanging their views, emotion and work each other. Bhajan is
the stage for socialization and releasing stress for old age people and forum
for social work for young generation. Additionally, through the Bhajan old
people get inner peace and young people will be able to involve in social work
that’s how the society run through.
Reference:
Eeles,
Laura Desfor and Scott Appelrouth (2005) “George Simmel”, (p.241-251; 280-287)
Sociological theory in the classical era: texts and Readings. Pine forge
Greerz,
C. (1973) “Deep play: Notes on Balinese cockfight,” in the interpretation of
Culturess: Selected Essays, New York: Basic Books, pp 412-453.
Malinowski,
B. (1922). “The Essentials of Kula.” In McGee, R.J. and R.L. Warms. (eds.).
(2003). Anthropological Theory: An
Introductory History (pp. 163-178), Boston: McGraw-Hill.
Ortner,
S.B. (1973) “On Key Symbols,” American Anthropologist, Vol. 75, No. 5, pp.
1338-1346
Turner,
V.W. (1995) “Liminality and Communitas”, in the ritual process: structure and
Anti-structure, New York: Aldinede Gruyeter, pp, 94-130.
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