34 Nature-Man Spirit Complex

Dr. Vijeta Dr. Vijeta

The text is divided as follows:

Nature –Man Spirit Complex
Exogenous Processes
Modernization
Sanskritization
Westernization
Globalization
Summary

Learning Objectives: From this content, one shall be able to know about the social –cultural phenomenon i.e. Nature-Man-spirit complex among Indian society and exogenous processes: factors responsible for social-cultural change in set up of Indian society pertaining to cultural, political and economic system.

Nature –Man Spirit Complex

In 1951 Vidyarthi learned of the Maler tribe which according to him was one of the few primitive tribes of great anthropological interest in India. When he got to know about the excessive primitiveness of the isolated Malers he decided to make them the object of his scientific investigation. Vidyarthi explained how the ecological basis of forests and the slash-and-burn cultivation shaped the socio-economic life of the Maler tribe. He studied man in relation with man. Lastly he presented the four types of Maler spirits, (Gossaiyan — the benevolent spirits, Jiwe Urrkya — the ancestors, Alchi — evil spirits and Chergani — spiritual power of a witch or witchcraft) in a framework of sacred geography, sacred performances, and sacred specialists. Nature, Man and spirit interact of necessity. This was the basis of the famous concept of Nature-Man-Spirit Complex proposed by Vidyarthi. In it, he describes the culture of a hill tribe the Maler in terms of this complex where the three ingredients of the complex are interdependent and mutually complementary. It is based on the fact that arising out of man’s close interaction with and dependence on nature is his belief in the supernatural and the spirit world. It has been found that in tribal India there is an intimate relationship and interaction between social organizations on the one hand and religious complex and ecological conditions on the other hand. In certain circumstances it appears that nature and spirit conditions some of the social ways and practices while in others it sounds as a case of adjustment for smooth living. At times the relationship appears unavoidable; its avoidance would cause hardship to the people. But at other places the shift in some of the lifestyles has been reported leading thereby to the easing of severity traditionally defined in nature-man-spirit complex. Vidyarthi asserted that Maler culture originated developed and flourished in the lap of nature. Forests surround the Malers and mainly exiling it in the context of its forests can have comprehensive understanding of this culture. In addition to providing land for slash and burn cultivation a main source of Maler economy the forests provide them with food, drink, shelter, medicine etc. He discovered that every moment of the Maler life was profoundly influenced by nature on the one hand and spirit on the other. These two ingredients of the complex play a paramount role in the life cycle of the Maler people (Vidyarthi, 1951). Pradip Singh in ―Nature –Man-Spirit complex of hill tribe: A Restudy‖ analyses the social organisation of the Maler in the context of ecology and religious structure with special references to changing situations. He restudied the same Maler villages after a period of over two decades, which L.P. Vidyarthi did in fifties. Highlighting ‗determinism‘ and ‗possibilism‘ phenomena of ecology, he boils down to a mutual interaction preview of cultural ecology. Under the latter, Singh observes that certain elements of culture have been susceptible to change; the reasons being Hinduisation, Christianization, Industrialization, welfare agencies, political parties etc. Now a little indifferent attitude to slash and burn cultivation has developed among the Maler. Hunting is on the decline. Likewise, some religious performances and worship are done more as a tradition and less devotion, though pig and fowl sacrifice is still made. The major areas of Maler life and culture have continued to be intact because the ecology and supernatural world continue largely to remain the same. Nature and spirit still determine the Maler life.

In another study, Singh works out a mathematical abstraction of the concept and goes to establish that in spite of changes, the nature-man-spirit complex remains constant. Das Gupta in ―A study in Nature – Man-Spirit complex‖ has again concentrated on the study of interaction of man with spirit and nature with reference to Ho tribe of Kolhan. Gupta has divided the study in three parts: nature, man and spirit. In the first part, ecological basis of culture is expressed. Man to man interaction is searched n the second part covering family, clan, village community and tribe. The influence of the supernatural world on Ho life is exhibited in parts third. This is attempted in the background of sacred geography, sacred specialists and sacred performances. R. K. Prasad in ―The Parahaiyas: A study in Nature-Man-Sprit complex‖ outlines the three different ecological settings (hill, valley and plain) which determines Parahaiyas economic activities, social organisation and their relationship with world of spirits. R. K. Sinha in ‗A note on the Nature-Man-Spirit complex of a tribe (Pando)‖ adopted the approach of studying the complex of nature, man and spirit on the lines similar to the one adopted by L. P. Vidyarthi in the case of the Maler. Interactions and interconnections between nature, man and spirit have thus been explored. Sinha also makes use of K. N. Sahay‘s model of interpreting changes in the three concerned complex, in the light of forces of change around (Mann, 1981).

Exogeneous Processes:

Social change is an inevitable phenomenon, it occurs with the growth of every society. As the developments in political, economic and science and technology come through, the society adapts to these changes. Clearly, no society can remain stagnant and isolated; without contact with other societies or socio- politico economic systems. Also there is always an inherent desire to in every group or a society to grow and move ahead. In the process, a society undergoes transition from a simple to a complex system of organization, values, institutions, customs etc. The change differs in volume, pace and quality from society to society depending upon the factors that kicks tart the change and the prevailing general cultural circumstances in which factors happen to operate. The recent trends of change in societies has been due to man-made factors like industrialization, resultant commercialisation, urbanization and more recently the phenomenon of Globalisation, which has been the catalyst in a quick and speedy transformation of the Third World societies (Ansari, 2014). Though the Indian society which is based on the caste system is often regarded as a ―closed society‖, it is not altogether changeless. Within the framework of the caste itself some kind of mobility is observed. M.N. Srinivas used the term ‗Sanskritization’‘ to denote such a type of process. The upper castes including Brahmins, on the contrary, have started orienting their life styles on the model of the Westerners. The term ‗Westernisation‘ introduced by M.N. Srinivas describes this process. (Mahesh, 2011).

Modernization: Modernization is a kind of social change in where a traditional society inclines to develop new patterns of conduct in response to new challenges of the new age. Modernization is a process, the social phenomena of becoming modern and rational or the journey from pre-modern to modern. It means change not only in the external nature of social institutions, but also in the internal attitudes and beliefs in correspondence with the external change. Thus the emotional, intellectual and spiritual levels of members in the society also change. It is a change in whole attitude towards life‘s problems, the society and the universe. According to Anthony Giddens: ―Modernity refers to modes of social life or organisation which emerged in Europe from about seventeenth century onwards and which subsequently became more or less worldwide in their influence. Modernization is characterized by the rise of industry, cities, market capitalism, growing secularization, democratisation etc. Process of modernization in India operates at two levels; i.e. at the level of Social Structure and Tradition. Modernisation in these systems begins either from the emergent and endogenous sources i.e. from the society itself when undergoing social evolution, or through contact with forces outside systems when it is influenced by ideologies of other societies. These are the two bases of initiation of social change (Ansari, 2014). Modernization also implies social mobility. A mobile society has to encourage rationality for the calculus of choice shapes individual behaviour and conditions its rewards. People come to see the social future as manipulable rather than ordained and their personal prospects in terms of achievement rather than heritage (Bellah,1965).

Sanskritization: This term was first used by M.N. Srinivas to describe the process of cultural mobility in traditional Indian social structure. He defines the term as ―a process by which a ‗low‘ caste Hindu , or tribal or other group, changes its customs, ritual, ideology, and way of life in the direction of a high, frequently ‗twice born‘ caste. Generally such changes are followed by a claim to a higher position in the caste hierarchy than that traditionally conceded to the claimant caste by the local community‖ (Myron, 1996). In his study of Coorgs in Mysore he found that lower castes, in order to raise their position in caste hierarchy, adopted some customs and traditions of the Brahmins and gave up their own, which were considered to be impure by the higher castes. For example, they gave up eating of meat, consumption of liquor and animal sacrifice to their deities and imitated Brahmins in dress, food and rituals. By doing so, within a generation or so, they could claim higher positions in the caste hierarchy. The socio-economic deprivation of the backward sections of the society makes them to endeavour to level up their situation. In many cases, these higher castes were non- Brahmins, they were Kshatriyas, Vaishyas, Jats etc. in many regions of the country. The hierarchy of the Varna System was: Brahmins, Kshatriyas, Vaishyas and the Sudras. According to the Varna model, the Harijans or the Untouchables were outside the Caste System and contact with the Harijans polluted the other four Varnas. The upward caste mobility resulting from Sanskritization leads to only positional changes and not structural changes. The system itself does not change. In the social structure of the caste system, the hierarchy of social positions coincided with the hierarchy of expectations about the conformity to ideal Hindu conduct-norms. Status being ascribed by birth in caste, the chances of smooth mobility to higher castes was restricted; sanskritization was the informal method of social and cultural mobility in this closed system (Ansari, 2014).

Westernisation : The role of ‗ Westernisation‘ has been very significant in understanding the socio cultural changes of modern India. British rule produced radical and lasting changes in the Indian society and culture. The British brought with them, (unlike the previous invaders) new technology, institutions, knowledge, beliefs, and values. These have become the main source of social mobility/or individuals as well as groups. Definition of the Term ―Westernization‖ According to M.N. Srinivas, ‗Westernisation‘ refers to ‗ the changes brought about in Indian society and culture as a result of over 150 years of British rule and the term subsumes changes occurring at different levels technology, institutions, ideology, values. He describes the technological changes, establishment of educational institutions, rise of nationalism and new political culture, etc. as almost the bye-products of Westernisation or the British rule of two hundred years in India. Thus, by Westernisation, Srinivas primarily meant the British impact. ―During the 19th century the British slowly laid the foundations of a modern state by surveying land, settling the revenue, creating a modern bureaucracy, army and police, instituting law courts, codifying the law, developing communications – railways, post and telegraph, roads and canals-establishing schools and colleges, and so on…‖ (Srinivas, 1977). As Gandhiji wrote in his ―Autobiography‖, educated Indians undertook the task of’ ‘becoming English gentlemen in their dress, manners, habits, choices, preferences, etc.‖ It included even learning to

appreciate Western music and participating in ball dancing. Western education resulted in a big change in the outlook of those educated (Mahesh, 2011).

Main Features of Westernisation

In comparison with Sanskritization, Westernisation is a simpler concept. As it is already made clear, it explains the impact of Western contact (particularly of British rule) on the Indian society and culture.M.N. Srinivas defends the uses of the term when he says that there is ―need for such a term when analysing the changes that a non-Western country undergoes as a result of prolonged contact with a Western one‖.
Westernisation Implies, according to Srinivas, ―certain value preferences‖. The most important value, which in turn subsumes several other values, is ―humanitarianism‖. It implies ―an active concern for the welfare of all human beings irrespective of caste, economic position, religion, age and sex‖. He further observes that equalitarianism and secularisation are both included in humanitarianism.
Westernisation not only includes the introduction of new institutions (for example, Newspapers, elections, Christian missionaries) but also fundamental changes in old institutions. For example, India had schools long before the arrival of the British. But they were different from the British-introduced schools in that they had been restricted to upper caste children and transmitted mostly traditional knowledge. Other institutions such as the army, civil service and law courts were also similarly affected.
The form and pace of Westernisation of India varied from region to region and from one section of population to another. For example, one group of people became westernised in their dress, diet, manners, speech, sports and in the gadgets they used. While another absorbed Western science, knowledge and literature, remaining relatively free from certain other aspects Westernisation. For example, Brahmins accepted the Western dress habits and educational systems and also used gadgets such as radio, television, car, telephone etc. But they did not accept the British diet, dancing, hunting and such other habits. This distinction is, however, only relative and not absolute.
According to Srinivas, Westernisation pervades political and cultural fields also. He writes ―In the political and cultural fields, Westernization has given birth not only to nationalism but also to revivalism communalism, ‗casteism‘, heightened linguistic consciousness, and regionalism. To make matters even more bewildering, revivalist movements have used Western type schools and colleges, and books, pamphlets and journals to propagate their ideas‖
As M.N. Srinivas claims, ―The term Westernisation unlike ‗Modernisation‘ is ethically neutral. Its use does not carry the implication that it is good or bad, whereas modernisation is normally used in the sense that it is good.‖
According to Srinivas, ―the increase in Westernisation does not retard the process of Sanskritization. Both go on simultaneously, and to some extent, increase in Westernisation accelerates the process of Sanskritization. For example, the postal facilities, railways, buses and newspaper media, which are the fruits of Western impact on India render more organised religious pilgrimages, meetings, caste solidarities, etc., possible now than in the past‖
The term Westernisation is preferable to ‗Modernisation‘, M.N. Srinivas asserts. ―He contends that modernisation presupposes’ rationality of goals’ which in the ultimate analysis could not be taken for granted since human ends are based on value preferences and “rationality could only be predicted of the means not of the ends of social action”. He considers the term “Modernisation” as subjective and the term ‘Westernisation’ as more objective (Mahesh, 2011).

Globalisation

Globalisation is a social process in which the constraints of geography on social and cultural arrangements recede and in which people become increasingly aware that they are receding (Waters, 1995). Thus, in the process of globalisation, physical distance and obstacle have become less important in communication and exchange in social (which includes political and economic) and cultural matters. Fifty years ago, mobility was more from villages to cities, then it increased from cities to cities, from region to region, and now it has extended from country to country. Everybody now knows that people and objects are conveyed round the world more swiftly than in the past and that the words and messages can cross the world in minutes and seconds. Thus, global dimension to contemporary life in economics, politics and culture is apparent. With increase in the various levels of interaction, reactions and responses occur at all levels quickly. The interplay at local, state, national and international levels has effected action and identity. The consequences of globalisation among people in India are perceived now in economic, political and cultural fields. Featherstone gives as an example of cultural globalisation, the development of global financial markets in which the main actors share many business and lifestyle norms and values, e.g., an international frame of reference in leisure as well as work. Some other areas of consumption like fast food, ‗world‘ cars, etc., have also become globalised. However, cultural globalisation does not mean that cultural differentiation does not exist‖ (Mondal, P). Globalization has been associated with key areas of change in Culture, language, traditions, market, politics, and economics. Globalization means different to different people. For some people, it is the movement of language, ideas, people and products around the world. Others see it as the dominance of multinational corporations and the destruction of cultural identities. The term globalization has been associated with key areas of change, which have led to a marked transformation of the world order. At political level, the process of deregulation and liberalization has led to an apparent diminution of state and a general assumption that all states everywhere must become democratic and secure good governance over their people. At the level of economy, globalization has been associated with the trend towards increasing economic liberalization. This has reflected in free trade and more deregulated labour good and financial markets (Jaiswal, 2014).

Summary

Within the broader preview of cultural ecology, as enunciated in terms of its attributes of interrelatedness, adaptation and interaction between socio-cultural phenomena and environment. However, an added dimension of cultural ecology is the analysis of spirits and other religious attributes, in their relationship to man and his culture on one hand and nature on the other. In 1951 Vidyarthi learned of the Maler tribe which according to him was one of the few primitive tribes of great anthropological interest in India. When he got to know about the excessive primitiveness of the isolated Malers he decided to make them the object of his scientific investigation. Vidyarthi explained how the ecological basis of forests and the slash-and-burn cultivation shaped the socio-economic life of the Maler tribe. He studied man in relation with man. Social change is an inevitable phenomenon, it occurs with the growth of every society. As the developments in political, economic and science and technology come through, the society adapts to these changes. Clearly, no society can remain stagnant and isolated; without contact with other societies or socio- politico economic systems. Also there is always an inherent desire to in every group or a society to grow and move ahead. In the process, a society undergoes transition from a simple to a complex system of organization, values, institutions, customs etc. The recent trends of change in societies has been due to man-made factors like industrialization and resultant commercialisation, urbanization and more recently the phenomenon of Globalisation, which has been the catalyst in a quick and speedy transformation of the Third World societies. Modernization is a kind of social change in where a traditional society inclines to develop new patterns of conduct in response to new challenges of the new age. Modernization is a process, the social phenomena of becoming modern and rational or the journey from pre-modern to modern. The term Sanskritization was first used by M.N. Srinivas to describe the process of cultural mobility in traditional Indian social structure. He defines the term as ―a process by which a ‗low‘ caste Hindu , or tribal or other group, changes its customs, ritual, ideology, and way of life in the direction of a high, frequently ‗twice born‘ caste. Definition of the Term ―Westernization‖ According to M.N. Srinivas, ‗Westernisation‘ refers to ‗ the changes brought about in Indian society and culture as a result of over 150 years of British rule and the term subsumes changes occurring at different levels technology, institutions, ideology, values. Globalisation is a social process in which the constraints of geography on social and cultural arrangements recede and in which people become increasingly aware that they are receding.

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