Transcript the people know they need religion for their development

‘The people know they need religion in
order to develop’: The relationship between
Hindu and Buddhist religious teachings,
values and beliefs and visions of the future
in Pune.
Tamsin Bradley and Zara Ramsay
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• This paper explores how Hindu and
Buddhist people living in Pune’s slums
understand, relate to and challenge the
world they live in.
• The problem with ‘development’
• ‘Visions’ of the future.
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• The ‘capacity to aspire’ (Appadurai).
• We found that poor people living in Pune’s
slums utilise all resources including
religion.
• NGO’s, political parties, Gurus, local
leaders, worship.
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• Values provide the moral principles that
people draw on to make decisions.
• Beliefs relate to the cosmological lens
through which people understand the
world and their place within it.
• Religion is one dimension shaping the
values and beliefs of poor Hindus and
Buddhists,
• However more emphasis placed on
religion as a practical resource rather than
a philosophical framework.
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• Ethnographic research in two different slum
settlements one near the suburb of Dapoli and
the other in the area of Vishwantwadi.
• Mixed communities with a Hindu and Buddhist
majority and a Christian and Muslim minority.
• Although many Dalits from the Mahar caste have
converted to Buddhism or Christianity many
continue to solely observe Hindu practices.
• In order to gain access to the slums we asked
for the help of two new Buddhist organisations
Bhujan Hitjay and Manuski.
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Hinduism: Key Beliefs
• karma, samsara and moksha.
• What constitutes a ‘better’ life is rooted in
the caste system.
• Traditionally, low caste people pursue
caste-specific menial jobs.
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Buddhism
• Buddha is depicted as a teacher
• Samsara is the ‘cycle of life’ when an individual
achieves enlightenment they experience
nirvana.
• The status of bodhistsva is awarded to those
who are thought to have acquired deep spiritual
insight and are on the verge of enlightenment.
• Buddhist society is divided between the sangha
or monastic community and the laity.
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Buddhist Views on Caste
• Our Buddhist informants were all followers of Dr
B.R. Ambedkar,
• born in late 19th century Maharashtra into the
untouchable Mahar caste,
• spent his life trying to challenge the dominant
social processes that sanctioned untouchability.
• He used Buddhist teachings on equality to
launch a successful dalit movement,
• Conversion to Buddhism became an important
part of the dalit struggle for social justice.
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Practical Spirituality
“Buddhism is not about ignoring all the
gods. I have become a Buddha bhakta
[worshipper]. Just if one person is Krishna
bhakta does that mean he turns his back
on Ram? He does not. But coming away
from the people who are with those other
gods, that is what matters to us. It is their
ideas we have left.”
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Where do people get their views from?
• Gurus in India are simultaneously religious
teachers and the focus for worship.
• Ambedkar is worshipped he is described
as a bodhistsva.
• Young women worship gurus from their
natal homes maintaining connections.
• Local religious and political organisations
are also influential (e.g. Shiv Sena).
• In short “the people know they need
religion for their development”
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Street Shrine: Ganesha, Shivaji
Street shrine: Kali
Religious leadership in Pune’s
slums
• The influence of local leaders are not often talked about
yet many have direct influence over peoples’ day-to-day
decision making.
• This figures have acquired their status in part through a
claim to religious authority and knowledge.
• Religious solutions are most commonly provided.
• These locally selected leaders are trusted and bear
witness to the day to day problems people face making
them a vital source of local knowledge.
• In turn the advice of these individuals often inspires
people into action motivating.
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Religion’s capacity to inspire
• Clear conflation between Buddha and
Ambedkar;
• Earlier my family were Hindus, very low
[caste] Hindus with no opportunities. My
grandfather liked the ideas of Ambedkarji,
and so the family became Buddhist. Since
then we have many more chances – every
generation is more educated, gets better
jobs…we have a better future because of
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that [conversion].
• Our parents broke free of that... So my own life - no maybe it is not
much better than theirs [her Hindu neighbours]… but my children
are definitely doing better because we believe it is possible. We are
not untouchables, we are Buddhists and we know that we can come
up. We can demand what is fairly ours. In that way only our children
are doing better…
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I go there [to the community Buddhist shrine] because it
reminds me to keep the right attitudes… life is still not so easy. My
husband is not always working, my father in-law is also not well. She
too [indicating her mother in-law] complains of pain in the legs often.
I mostly have to take care of all these people… So I go there to the
shrine and I put flowers or say some prayer. That helps me
remember what he [Ambedkar] did for us, the hard work he did. He
set us free, so we can also work hard to become something now.
We are free now to work for our own progress.’
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• Ambedkar’s Buddhist teachings have shaped
how Dalit Buddhists see the world and
understand and challenge their marginalisation,
• Buddhist philosophy and teachings beyond
Ambedkar’s message are not being pursued by
slum dwellers.
• In other words Buddhist teachings have been
co-opted and used as a mechanism in the Dalit
fight for justice.
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Conclusion
• Religion provides a political platform for local groups to
present ideological and rights-based discourses.
• Religious figures both gurus and locally designated
leaders inspire people into action.
• The fluidity of religion also offers people the constant
opportunity to renegotiate their identities.
• Religious practices are woven into the fabric of everyday
life.
• What is clear is that local people view religions as
possessing practical and personal potential and believe
it has the capacity to inspire and motivate.
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