We shall not only attempt to map out the nature and extent of cultural changes by merely describing the various processes of cultural mobility and change. Cultural renaissance of the primordial Hindu system of cultural and religious beliefs may be treated as a major process of change in the Great tradition from the orthogenetic sources. Rajputs used to resist this change in customs before the abolition of their status as landlords, but now they look at this process with indifference Pocock too mentions that in Gujarat where thirty years back, when a lower caste Bana tried to emulate the style of Patidar castes, he was victimized, but nowadays such emulation is looked at with indifference; The study of A. M. Shah and R. G. Shroff reveals that formerly in Gujarat both Kolis and Patidars used to emulate the Rajput style but with changing social situation and value-scales now Patidars identify more with the Vaisya model. The basic struc­tural principles underlying both the processes, however, continue to be identical, viz., motivation for normative adaptations to status ascendancy. The material realm was in principle subordinated to the spiritual realm. Sanskritization, as an empirical process of cultural change, may symbolize an orthogenetic response to change in the little tradition of the Hindu culture. Year of publication: By the end of the Gupta period, most of the systematic works in the expounding of the Great tradition, be it in the field of religion, literature, sculpture, art, science, philosophy or ethics, etc., had reached the highest point of development. It is one of our objectives in this study to bring out this aspect of the integrative principle in the various proces­ses of cultural change in India. In the thirteenth century, Madhava, another saint-philosopher from the south, further postulated the devotional cult of Hinduism. Un­like the movements in the Great tradition, Sanskritization did not have a pan-Indian pattern. About Tanjore town in the south E. Kathleen Gough writes: The Cholas, who ruled in Tanjore from the eighth to the early fourteenth century, patronized the Brahmans, settled them as exclusively landlords in many villages, and encouraged the teaching of Sanskrit philosophy and vedic rituals in schools. Although, unlike Dayananda, Vivekananda and Gandhi did not plead for deliberate hostility or rejection of the non-Hindu cultural values and reli­gious beliefs, yet their interpretation of Hinduism and their formulation of the cultural policies for the Hindu society itself were such that it came as a sharp contradiction to the Western or modern way of life and its basic value premises. Apart from this renaissance forms the part of the dynamics in the literate-elite tradition of Hinduism. Unlike in the Vedic period the ‘twice-born’ castes now no longer had a socially homogeneous character and were socially not open in matters of commensality and connubium; they had ceased to be mere functional groups, and had turned into jatis, endogamous castes—the prototype of which we encounter today. Orthogenetic Changes in the Little Tradition: Cultural renaissance and reformations as processes of change have relevance for the Great tradition. As a process of cultural change, Sanskritization has been going on through­out the history of India. Orthogenesis, also known as orthogenetic evolution, progressive evolution, evolutionary progress, or progressionism, is the biological hypothesis that organisms have an innate tendency to evolve in a definite direction towards some goal (teleology) due to some internal mechanism or "driving force". You are getting ready to do your laundry. Similarly, McCormack in his case study of the forms of communication in Virsaivism discovered that along with the traditional channels of communication like life-cycle rites, folk song, Purana and devotional recitations and fairs, die modern forms of communications such as publications, drama-radio-cinema, clubs, hostels and developmental institutions also contribute to the dissemination of the values of the Great tradition. In fact, Arthashastra reaffirms the principle of hierarchy through the introduction of its essential principles in the theory of kingship and power structure in society. What at the national level might appear as nationalistic introversion or ‘identity crisis’ may at group level take the form of ‘Sanskritization’, or ‘Westernization’. Aspects of heterodox sectarian move­ments and of tribal and regional customs are assimilated to orthodoxy. Such castes might “re-Sanskritize” themselves in the quest of new identity. The third pattern in Sanskritization is even more important from a sociological point of view. The chief abstractions on the cultural structure of this tradition from the view-point of order could be the principle of hierarchy, holism and continuity (between the sacred and the secular and between the material and the spiritual) in the tradition. Apart from the census, major case studies of Sanskritization have been reported by social anthropologists doing field work in various parts of the country. On this scale life-goals have been modernization of Indian tradition arranged with increasing merit into the pursuit of kama, or sex and other ma­terial goals of sensory enjoyments, artha, or the economic-utilitarian goals, the dharma, or the goals of moral obligations (in social, religious and cultural realms) and finally moksha, or the pursuit of salvation from the chain of birth and rebirth. In fact, the model presented by Gandhi is not a product of aggressive reaction to alien religious or cultural patterns. For this we find the concepts employed by Redfield and Singer as being particularly useful and make a distinction between the heterogenetic or exogenous and orthogenetic or endogenous sources of change. As opposed to the dharma or the universal order of the Brahman, it is the realm of interest or advantage, artha. Above all, its ethos is finally oriented to renunciation which discourages men from passionate hedonism and reinforces the attitudes of neutrality, tolerance for pluralism in values and objective curiosity in life. Orthogenetic renaissant changes are not neutral to modernization; it is always relegated to the bottom scale of the hierarchy of goal-orientations, that of artha and kama, which though necessary should never be made central to the goal-orientation in life. https://www.thefreedictionary.com/Heterogenetic, Mouse strains are divided into lineages that result from mating between siblings (inbred) called isogenic, while colonies from random mating (outbred) are said to be, For immunohistochemistry tests, antigen retrieval was conducted and the endogenous peroxidase and, We assumed that homogeneous mixing of the population, which in Bangkok, is, Dictionary, Encyclopedia and Thesaurus - The Free Dictionary, the webmaster's page for free fun content, Individual variation is the key to the development of a vaccine against Staphylococcus aureus: a comparative study between mice lineages, Sensing of Vascular Permeability in Inflamed Vessel of Live Animal, Link Protein N-Terminal Peptide as a Potential Stimulating Factor for Stem Cell-Based Cartilage Regeneration, The Modelling of Hand, Foot, and Mouth Disease in Contaminated Environments in Bangkok, Thailand, Variable Pore Structure and Gas Permeability of Coal Cores after Microwave Irradiation, Heterogeneous Unmanned Reconnaissance Team, Heterogeneous Vancomycin-Intermediate Staphylococcus Aureus, Heterogeneous Wireless Networks Resource Management and QoS. After mastering one level, he moves on to the next higher one, either during the same life or by means of rebirth. Thus, the secular role of kingship does not violate the principle of hierarchy. These contributed not only to the Great tradition, but also established a bridge of communication between the little and the Great traditions of Hinduism. On the basis of her own case-study of the religious beliefs of north Indian sweepers she concludes that the themes in the religion of the sweepers are ‘austerity compulsion’ and ‘devotion-boon’, both of which are related to the “ancient theme in Hinduism” to be found in Bhagavat Gita. A very important function of these orthogenetic movements in the tradition was that through reformulation and re-interpretation the basic tenets of the cultural and ritual structure of Hinduism were brought nearer to the life of the people. The source of this unity perhaps lies in the underlying uniformity of the externally variant aspirations and adaptations for modernization. For an Oriya hill village it is reported that “there are two temples in the village, in each of which daily thakurpuja (worship of Vishnu) is performed” for a West Bengal village Durga Puja is a big festival and “usually the goddess Lakshmi (the goddess of paddy and property) is worshipped in all homes.”. This was a period of cultural renaissance in the south. Literature on Southeast Asia has mainly concerned itself with orthogenetic sites. In Kumbakonam, the second town of the district, a richly endowed monastery is maintained for Brah­man ascetics. Most of such movements tend to be socio-political in nature and directly or indirectly emerge as reactions to the forces outside the tradi­tional culture. These are, brahmacharya, stage of learning and strict celibacy, grahastha, stage of house­holder’s life, vanaprastha, stage of relative withdrawal to exclusive pursuit of moral and spiritual goals without leaving the family, and finally sanyasa, the stage of complete withdrawal from affective-particularistic social obli­gations and devotion to pursuit of spiritual values and its propagation in society If we compare the hierarchy of goal-orientations with the hierarchy of life-stages the specific and diffuse meanings of dharma (moral obligations) would be clear. In this four-fold time span (yuga), the human beings, as we know them in our own contemporary time, come to exist only during the last phase, the nature of functional specializations than as crystallized forms of social segmentations or hierarchies. For example, pursuit of kama (sex) is a legitimate goal for a householder but a deviation or sin for a person who has not crossed the stage of brahmacharya or education. In abstract sense hardly any of these normative principles may seem conducive to cultural synthesis, much less to modernization. Love words? 8. Information and translations of heterogenetic in the most comprehensive dictionary definitions resource on the web. The social norms were deeply subsumed into the hierarchical notions of charismatic attributes (gunas), theory of action (karma) and predestination. The normative principles of Hinduism have been as meticulously systematic and closed as its empirical structure has been varied and amorphous. See more. Whereas this process supports the hypothesis of continuous orthogenetic growth in the tradition, it also necessitates that the main characteristics of this tradition may be conceptualized ideal-typically rather than histori­cally. Only residual fragments of the religion of such a little community can be conceived as distinctive or separable. These developments had a negative consequence through value-polarization in favor of what Weber calls ‘other-worldly asceticism’ in the Hindu tradition. The pattern of change, however, is generally from orthogenetic to heterogenetic forms of differentiation or change in the cultural structure of traditions. You probably answered these questions the same way that most others would: First, you sort your laundry into loads of lights and darks, next are the steps to wash and dry, and last, you put the laundry away. An evaluation of the persistence of the Hindu Great tradition in the Indian society may be undertaken in the context of the rural and urban centers. It may happen, that a society might reinforce similar pattern of aspirations for all its members though they may be located in differential socio-economic (existential) situation as Mcrton has mentioned about the universal prevalence of ‘success theme’ in American society or as Myron Weiner writes about India being in the throes of the crisis of ‘high aspirations’. Roughly speaking, among the reformers of the first category we might include the names of Dayananda Saraswati, Vivekananda and on final account that of Mahatma Gandhi. Renaissance and Sanskritization as two orthogenetic processes of change in the Hindu tradition are oriented to different directions. In this respect a distinction, between the little and Great traditions of the Indian culture may provide the starting point. This was implicitly recognized in the law books. The core values are never compromised. Some elements of language, learning, and the arts, as well as of the ritual customs, drop out (e.g. Cultivation of land involved killing of insects and was prohibited in Jainism. This cyclical, or more correctly, the wave-like movements in the process of Sanskritization, have been a great source of cultural mobility and conti­nuity in the substantive domain of the orthogenetic Hindu tradition. In this regard his most impor­tant contribution was the establishment of four sacred centers of pilgrimage in the four corners of the nation (Badrinath in Himalayas, Puri in Orissa, Dwarka on Western coast, Shringeri in the South) which since then have served as the network of communication of the Great tradition. an important section of it led by saints like Ramananda, Kabir, Nanak, etc. Urban culture, any of the behavioral patterns of the various types of cities and urban areas, both past and present.. Definitions of the city and urban cultures. Sanskritization like modernization poses a real challenge to the ideal-typical cultural attributes of traditional Hinduism. This implies that modernization in the cultural traditions of India might not be identical to or just a replica of moder­nization in other parts of the world. In spite of these affiliations both of these movements, particularly Buddhism, introduced some new cultural values. The causation of social change is to be sought both from within and without the social system or the tradition. In Buddhism it was transformed into a hierarchy of consciousness and moral progression to the ideal of salvation. It was perhaps during this period that caste emerged as a cultural system based on institutionalized inequali­ties. The relationship between the priest and the king in this tradition is supplemental, although fully differentiated in terms of role performance. Our second endeavor would be to bring out the various major stages through which historically these cultural themes have been ortho-genetically subjected to revision, addition, depreciation and transformation. Urbanization even in the ‘secon­dary’ phases may strengthen the sinews of the Great tradition because the communication channels which otherwise could be used for transmis­sion of modern values, such as modern means of transport, press, radio, sound amplifiers, etc. Sanskritization in such cases takes place through increased puritanism and traditionalism in a caste along with rejection of the superiority of the ‘twice-born’ castes. Today, Brahman boys who wish to become household priests may still be taught to recite by heart one or more of the Vedas, in privately endowed vedic schools or by a Sanskrit guru. The trend is towards devotional themes away from the path of jina-marga (path of know­ledge); the frequency of religious meetings for harikathas and bhajans (forms of devotional cults) has increased; film media also tend to popularize the devotional tradition; elements of Great tradition find revitalization through performance of dramas and dance-forms (Bharat-Natyam). A few of such areas where this principle may be found in a manifest form are: role institutionalization and its legitimation in terms of varna and jati, the realms of goal-orientation or the theory of purushartha, the classification of the levels of charisma or guna as group and individual attributes, and finally, the changing culture’ cycles. It would appear that in Sanskritization the objective of the groups involved is to give manifestation to their new identity in respect of social status and power. The, twin basic concepts of this system are order and change. (1) Change in the means of reproduction in organisms during two or more generations; a particular case of alternation of generations. The duration of each of these yuga progressively declines along with the declining spiritu­alism. heterogeneity definition: 1. the fact of consisting of parts or things that are very different from each other: 2. the fact…. It must, however, be remembered that continuity of the Great tradition means also the continuity of its ideal-typical value syndromes, of hierarchy, holism continuity and fatalistic belief in cyclical devolutionary world-view. (adjective) Buddh­ism, Jainism and Sikhism are three major examples of such changes. “The evidence suggests that the roles of the religious preacher and of the secular social and economic reformer, which to some Westerners seem quite separate, are closely associated with the Indian social system. Orthogenetic definition, pertaining to or supporting the theory that evolution follows a predetermined course rather than branching off in different directions as a result of natural selection. These obligations were relative to space (desha), time (kala), ability to make shrama (effort) and innate guna (endowments of the individuals concerned). Culturally, however, its traditionalizing element remains supreme, although it might indirectly advance the objectives of modernization. As the mass conversion of lower and untouch­able castes to Buddhism in the twentieth century India reveals, Buddhism continues to be a dynamic mechanism of cultural movement in India. This process of assimilation of alien ethnic and cultural groups within the Hindu system of role-institutionalization had only been a variant of Sanskritization. As these changes were taking place in the wake of the breakaway traditions of Buddhism and Jainism, etc., in subsequent period’s signs of segmentation and disintegrative pluralism also began to appear. Virashaivism was partly a protest-cult and partly a reform movement within the tradition. it was in recognizable working order. In order to evaluate these changes in a meaningful context some ideal-typical attributes of the Hindu Great tradition have been formulated. Such processes of cultural changes in the Great tradition of Hinduism have been defined as cultural renaissance. De-Sanskritization may be an expression of high politicization; this might reflect itself in anti-Brahmin movements in the southern part of India and in mass conversion of the low scheduled castes to Buddhism in Maharashtra. These developments raise questions relating to the “authenticity” of products for the tourist and export markets and to the possible message conveyed by them to the external audience. In other words we may formulate its basic ‘cognitive structural’ character­istics in a systematic approach. For instance, by birth a person may be endowed with high or low moral potentialities which lead to the ascription of caste status, but these moral potentialities are not static but accumulative and additive, being influenced by man’s personal deeds in this life or a series of lives to which he may be born. It only sets the outer limit of behavioural choices for individuals, without ever confounding the inner freedom of man. Strictly, from a theoretical point of view, its value-themes of hierarchy, holism and pre­destination, do not appear to be consistent with many cultural pre-requisites of modernization, such as values of equalitarianism as opposed to hierarchy, atomism as opposed to holism, and a kind of progressive evolutionary world- view as opposed to Hindu theory of predestination. In such conditions where the groups are not numerically very dominant (unlike in Tamil Nadu and Andhra), are economically also depend­ent on the upper castes and are culturally (educationally) and politically not advanced, they accept the traditional status symbolism of the upper castes as valuable and covet for that. In the post-Gupta period, the centre of cultural effervescence had shifted from north to south. The extent to which hierarchical world-view permeated the value system of Buddhism could be measured through its remnants in Ceylon. At the specific level dharma is a progressive stage in goal-orientation pattern preceded by artha (economic values) and kama (biological grati­fication). This gives it a certain integrated personality, in spite of certain obvious differences between groups. Sanskritization and its various forms thus belong to a series of particularistic cultural responses by specific castes or even sub-castes to the Hindu Great tradition. Similar notes might be found in the study of this process by other social scientists. Hierarchy through role-institutionalization and its legitimation provides to us the cultural counterpart of the social structure of the caste system which still persists in India, and confirms our formulation about continuity as being a major attribute of the traditional culture. In Atlantic bottlenose dolphins Tursiops truncatus, both the thickness and lipid content of blubber vary across ontogeny and across individuals of differing reproductive and nutritional status. Its first difference lies in the fact that like all other cul­tural constructions this too is postulated on the principle of hierarchy. The key to this resilience of the Great tradition and its continuity lies in the functioning of the modern channels of communication. Orthogenic definition is - orthogenetic. In one study of the Little and Great traditions in a village it has been found that about fifty per cent of the festivals are directly related to the Hindu Great tradition and a contrast process of conversion of local deities into the deities of the Great tradition goes on through the process of new ‘identifications’. Kama or sex goal is as laudable as that of dharma or moral obligations. were directly motivated by the need for the introduction of more equalitarian and non-hierarchical value system in the world-view of Hinduism. The upward trend within a craft, however, has also a deeper cause than social ambition. Buddhism, however, did directly challenge the very rationale of the hierarchical role-institutionalizations which formed the basis of jati or caste sub-division. This might indirectly prove that the major motivation in the claim for high status and consequent Sanskritization of these castes was not governed by religious or ritual but social-cultural considerations.
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