Dancing the Self: Personhood and Performance in the Pandav Lila of Garhwal
For ten years, William Sax studied the inhabitants of the former kingdom of Garhwal in northern India. Sax attended and participated in performances of the pandav lila (a ritual reenactment of scenes from the Mahabharata in a dance) and observed its context in village life. Combining ethnographic fieldwork with sophisticated reflection on the larger meanings of these rituals and practices, this volume presents the information in a style accessible to the uninitiated reader. Sax opens a window on a fascinating (and threatened) aspect of rural Indian life and on Hinduism as a living religion, while providing an accessible introduction to the Mahabharata itself.
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Abhimanyu anthropologists Arjuna arrow asked Babhruvahana Babrik Bacan Singh bard battle began Bhima boon Brahman brothers called caste Chalda Mahasu Chamoli District Chandpur chapter Circular Array cult cultural dancers dancing square deities demon devatā devatom devi dharma divine dominance dramatic Draupadi drummer drums Dumont Duryodhana epic episode example father five Pandavas Garhwal goat goddess Hanuman Hastinapura Heesterman hegemony Hiltebeitel 1988 Himalayas Hindu human Indian Indra Jakh Kali Karna Kauravas khasa killed King Karna kingship Krishna Kshatriya Kumaon lila Mahābhārata Mahābhārata story Nagarjuna Nagiloka Nakula north India oracle Padam Singh pāndav lilš Pandavas Pandu performance play political priest public ritual Pune edition Raja Karan Rajputs Rāmāyana recitation region religious renouncer rhinoceros River Sahadeva Sami tree Sanskrit Shiva Shri Singtur social sons srāddha Sutol temple territory tion told Tons River took tradition Vasudanta vazir versions village warrior weapons wife women worship Yudhisthira
Page 15 - In this regard, Keesing's critique of Geertz echoes new historicist concerns with such formalism. New Critical and post-structuralist, in literary studies; both are silent on the way cultural meanings sustain power and privilege. . . . blind to the political consequences of cultures as ideologies, their situatedness as justifications and mystifications of a local historically cumulated status quo. Where feminists and Marxists find oppression, symbolists find meaning.
Page 8 - This is what Kant and Rousseau failed to understand. They wanted to deduce their individualistic ethics not from society but from the notion of the isolated individual. This undertaking was impossible, and from it come the logical contradictions of their systems." Durkheim, "Individualism and the Intellectuals" (1898) in Emile Durkheim: On Morality and Society, 231.