Cultural Research of Nayar of India

Cultural Research of Nayar of India This research paper provides insights into the Political Organization, Gender Relations, and Beliefs and Values of the rural state and pagan practices of the Nayar throng of southwestern India. By judgment the Nayar culture, people may better understand and appreciate cultural differences between the Nayar culture and that of their own.In the essay, Some Aspects of Nayar Life Panikkar (1918) states, The Nayars be at present an basically agricultural population. The vast majority of them are peasant proprietors owning small farms. Rice and coco-nuts are the chief things cultivated, though in North Malabar pepper and card oman shake also their share (p.285).It should also be noted that states are much more complex and stratified than chiefdoms, so it is not feasible to rely altogether on kinship as a recruitment method. In state systems, land ownership and occupation are at least as most-valuable as kinship as a system of organization the s tate itself becomes a key institution of organization. (Nowak, et al., 2010, ch.7.8, n. p.).Of particular interest is the fact that the Nayar as with separate caste societies, marry within their own caste. tour this similarity with other endogamous societies helps to preserve the class of people, the Nayar marriage practices vary considerably from other agrarian states and caste for which I explain later.Political OrganizationThe political system among the Nayar people has as with most cultures that pass on been the target of colonialism and capitalism, seen considerable change over last several hundred years. Much of the former kinship, matrilineal and political structures and systems of the Nayar culture have all but vanished. Kathleen Gough (1952), stated that Later in the 19th century, more deep-rooted economic changes took place, and these have increased in momentum until all the traditional groupings of caste, village and lineage are dis-integrating (p. 79).The political and economic crook during the later part of 19th century by the British probably had the most notable impact on the Nayar people. European military forces and government structures as well as the cosmos of machines contend a significant role in the changing political and economic structures and systems as well as edifice of permanent roads and railroads.The introduction of new trading opportunities, realignment of jobs, tighter controls to ensure peace, increased subprogram of monetary currency, and broader reaching governmental jurisdiction across caste and villages played a vital role in redesigning the Nayar culture and politics as well.Evidence of this breaking down of prior systems has been described as The expansion of trade, the introduction of new technological devices, and the opening up of new occupations, produce new economic classes between which there is mobility, and which to some extent cut across the affiliations and be of caste. (Gough, 1952, p. 81). Through the elimination of caste ranking, socioeconomic and sociopolitical class rankings no longer limit Nayar people from changing class levels and limits have become more aline with performance and education.With the introduction of formal government, monetary systems, increased import and export as well as technological advances, the former Nayar methods of controlling the distribution of wealth, fare and other trade labor as well as class distinctions have resulted in a more capitalistic society. Along with these changes, the Nayar people are increasingly integrating practices common in more advanced capitalistic and socialistic society forms of government, business, and family relationships.Gender RelationsAnthropologists studying the Nayar society of southwestern India gallop to struggle with defining certain aspects of gender relations in a western context. One such(prenominal) area of significant interest and difficulty is in contrasting Nayar marriage with marriage in western s ociety and terms. While marriage may be seen by more as a cultural universal even in consideration of variations such as polygamy, the Nayar marriage purpose and experience is quite different from marriages in most other societies. Perhaps, such significant differences would be more understandable if a different term other than marriage was used to represent Nayar marriage.One example of the differences in Nayar marriages as stated by Miriam Koktvedgaard (2008) was that The Nayar of India practiced a form of non-fraternal polyandry in which several men were simultaneously the husbands of one wife. Usually only the first husband underwent a ritual marriage with the woman before she entered puberty (p.11). This cultural practice appears to be an extraordinary characteristic of the Nayar unlike most other marriage constructs. non so much perhaps as a woman having multiple simultaneous husbands although rare, but having ritual marriages with a woman that has not reached puberty.In pu t together to further elaborate on the marriage of little girls that have not yet reach puberty, I should explain that Before a girl reaches puberty, a Nayar girl is married to a man as a rite of passage. The man she marries has no rights to the girl, and she has no obligation to him. When she is older, the girl is allowed to enter into other marriages and have children with those husbands. (Nowak, et al., 2010, ch 7.8, n.p.)Anthropologist hazard that by maintain a loosely committed marriage relationship with both men and women being sexually active with other mates or spouses, it allows men to stay away for long periods of time with little affect on the family system.Another characteristic of the Nayar gender relationship was with regard to the definition of the domesticatedated unit or nuclear family in that The central Nayar domestic unit consisted of a mother, her daughters and their children husbands and wife did not set up house together (Koktvedgaard, 2008, p. 11).While f or some it may be difficult to show proper respect for the differences in marriage practices and to fully comprehend how the standard definition of a domestic unit that does not include a husband or father could exist, these are important distinctions remain.Interactions by an outsider with stamps that differ from Nayar gender relations and beliefs could tardily produce criticisms or a sense of condemnation which could quickly derail otherwise honest attempts at gaining progress or cooperation. It has been recognized however that the sour of British colonization and the exposing of criticisms and by force that the matrilineal change to patrilineal form of family organization has been made.Beliefs and ValuesOver thousands of years of considerable influence by mainstream religious faith denominations such as Christianity, Judaism, and Hinduism, the Nayar have been substantially un-phased in adopting one of the recognized moralitys.Evidence of the lack of adoption of a primary reli gion by the Nayar is stated as Nothing shows so much the extreme persistence of primitive culture, even in the face of higher civilising agencies, than the wide and near universal acceptance of spirit-worship, and the almost entire absence of religious life among the Nayars after at least twenty centuries of contact with Hinduism Panikkar, (1918), p.277.While the Nayar do use Hindu temples for worship and ceremonies, the nature of these particular practices are not recognized under any Hindu creed or other religion for that matter. The Nayar belief in magic and spirit worship continues although they are recognized leaders in literature and music within their culture and subsequently would not be considered uncivilized.Another characteristic of the Nayar people is where they fit within a caste society. A caste is an endogamous social grouping into which a person is innate(p) and within which a person remains throughout his or her lifetime. It is an ascribed panorama. (Nowak, et al ., 2010, ch 7.8, n.p.). Within these groupings, marriages and other interactions which were tightly controlled even forbid physical touch across caste. With the capitalistic evolution and exposure to western culture, the adherence too many of the cross-caste practices continue to see change.The impact on discussions or considerations concerning life, business or religion with Nayar people considering both the likely absence of common religious beliefs and belief in magic and spirit worship could be significant. Consider a Christian worshiper entering into discussion with a Nayar community by condemning Nayar core religious beliefs in hopes of collecting contributions for acquiring land for a new church. In this example, it is unlikely this approach would succeed given criticism of beliefs as a basis for support.If religious beliefs vary as significantly as I have described, what is valued is also in conflict. These differences would then become obstacles in coming together towards c ommon goals if not taken into consideration prior to presenting a position introducing mutually beneficial outcomes in which both parties increase items or results of value.ConclusionThe Nayar depended largely on rice for food and to a lesser extent vegetables, fish, and poultry. The ecesis and growth of families was largely relative to the amount of land they owned and the class of house. The ownership or family structure that developed as a result was more of a community or corporate type of ownership model which was significantly linked to the women and her side of the family in years past.The Nayar are heavily snarly in politics and other forms of industrialized production observable by the number of local printing businesses while continuing their tradition of agriculture. In many ways, the Nayar people and culture has adopted many aspects of American and European culture.By gaining a better understanding of the Nayar political organizations, gender relations, and beliefs and values, people from other cultures allow better understand and appreciate the cultural differences. This enhanced awareness will be beneficial in helping to offer solutions to problems in government, business growth, housing, and as other forms of industry are introduced or sought out.