Rituals

In both Macbeth and Romeo ND Juliet, the demise of the namesake protagonists is prelude in the early parts of the play. In Romeo and Juliet, the audience Is made aware that the two will die by the chorus In the prologue – the relationship Is called a “death-marked love” – 1 and this Is done similarly In Macbeth with an apparently saying he would be conquered under certain circumstances – the apparition states, “Macbeth shall never vanquished be until Great Birdman Wood to high Adenosine Hill Shall come against him”. The tragic genre complicates the ritual of death by laying out a perceived path of success for he protagonists – e. G. Romeo and Juliet to get married, and Macbeth to remain king – which finally leads to their death and therefore provides a prelude to death. The tragedy genre also complicates the space of death due to the nature of the plays – the nature of the plays are so to entertain and this is done through tools such as irony and paradoxes that complicate the space of death, amongst other things.

The spaces in which the protagonists die have significant relevance to their development as characters throughout the play. The key characteristic of a Shakespearian tragedy Is death. Coupled with the contrasting story line to the comedies – comedies have an ascending story line, usually ending in marriage, whilst tragedies have a descending story line, usually ending in death – it (death) is the key component that sets the two apart. The tragic genre complicates this ritual through the core fact of it being a genre of stage performance – which by definition, exists to entertain audiences.

This paper adopts the view that similarly as Shakespearian comedies reach their crescendo through a marriage, that tragedies reach their crescendo through the death of the/a main hereafter(s). Therefore, just as comedies centre around two lovers trying their utmost to get married – In a Midsummer Night’s Dream Lessened and Hermit fled Athens in order to get married – tragedies centre around a protagonist (or protagonists) who try equally as hard to attain that which will never be theirs – Macbeth trying to remain king of Scotland and Romeo and Juliet to get married.

Thus, this plot development utilized by Shakespeare must use death in as many ways as is conceivable in order Macbeth to die of a heart attack in the third act. With regards to death being such an integral part of tragedies, A. C. Bradley remarked, “It is remarkable that almost all the scenes which at once recur to memory take place either at night or in some dark spot”. 3 The complication of is thus two-fold. Death is built up to be something dark throughout the play, a menacing enigma. However Machete’s death brings hope and light, thus contrasting the darkness.

This is evident after he is killed when Macadam exclaims, “Behold where stands the usurper’s cursed head. The time is free”. 4 This implicates not only death but also the play as a whole. Previous deaths in the play, such as that of King Duncan and Banquet, were done for reasons of self-gain and self- preservation respectively on behalf of Macbeth. However Machete’s death was done for the betterment of the kingdom of Scotland. This complicates the ritual of death in the context of the play by providing it with another dimension.

As Bradley remarked, the play in general is dark and the deaths preceding Machete’s were dark, by virtue of the already-mentioned reasons behind them. This creates a ritual – a series of actions or type of behavior regularly and invariably followed – 5 of death for the play and therefore the killing of Macbeth, which has been established as not being dark as it ushered out his tyrannical rule, complicates that ritual. This complication relates to the point raised in paragraph two, whereby it can be seen that the complication itself exists for the improvement of the play as a spectacle.

For example, Macbeth might have been murdered by his wife so that she may gain power, instead of by Macadam to restore order. This complication of the ritual of death is also evident in Romeo and Juliet whereby he deaths prior to Romeo and Gullet’s come as a result of the feud between the Montague and the Capsules. Romeo and Gullet’s death does not come out of that feud but out of love for each other. This was similarly the case in Macbeth, as his death came not out of self-gain or self-preservation, but out of necessity for the kingdom of Scotland.

Their death (Romeo and Juliet) ultimately stops the rivalry between the two families, as Machete’s death stopped the war and his rule. In both instances, we see the final death in a contrasting light to preceding deaths, with an equally contrasting effect. Naturally, the role of Shakespeare as the author is significant as the protagonists themselves shaped their deaths in both Romeo and Juliet and Macbeth. Not only did they create the figurative space which allowed for them to die, but also the literal space where they died was of their own creation.

Shakespearean role in this could be more direct than it initially appears. It draws substantially from the context of the period and place, when and where his plays were originally performed. Romeo and Juliet was first stages at the Theatre’, which was in an area described as being, “less object to London Jurisdictions”, 6 and this therefore allowed for Shakespearean creativity to blossom – Shakespeare later moved to the Globe, in an area described as a “fairly lawless environment”. Shakespeare staging his plays away from the gaze of effort and this has been translated into the tragic genre. In Macbeth, Macbeth seems to go increasingly further out of his realm of what is acceptable and what is not and his actions appear Juxtaposed to his character – this is evident in his internal struggle to kill King Duncan, “We will proceed no further in this business/ He hath moored me of late”. 8 One could perceive this as Macbeth leaving the Jurisdiction of his former self into one that is more, for want of a better word, evil.

One sees Macbeth becoming increasingly lawless and does things regardless of authority – the fact that he is king does not mean that he should not respect other forms authority. In this regard, Macbeth – as well as Romeo and Juliet, who do so more directly – creates his own space of death, contrasting to the deaths preceding his own e. G. King Duncan was murdered in his bed. Contrasting this, Macbeth actively creates the environment he finds himself in when he loses his life by virtue of wanting to remain king.

This is also seen in Romeo and Juliet whereby the love of both main characters sees them willingly choose to meet in the Capsule tomb, which has significance as two youths from both families lost their lives prematurely in a place in existence in order to remember the dead – the death of Romeo and Juliet however, is something both families would rather forget (and this ultimately sees the feud come to an end). This complicates the space of death, for we are lead to believe n both plays that death does not have a set space. However in both plays, Macbeth and Romeo and Juliet set their space of death up on their own accord.

These instances are when Macbeth, along with his wife, decides to kill King Duncan and when Romeo and Juliet decide to run away. In conclusion, it can be seen from the points raised that the ritual of death is complicated through Shakespearean insertion of the final, perhaps most important death at the end of his tragedies. This final death is contrasted to the deaths that precede it through factors such as motive, repercussions and space. The issue of space and its complication draws its roots from the actual staging of Shakespearean plays on the outskirts of London, where the law had less influence.

Figurative comparisons can be drawn from this as one could relate Shakespearean willingness to be away from or above the law to the protagonists in the two plays. What is wholly evident though, is that similarly with death, the notion of space does not remain constant throughout the play. Macbeth, who can be considered the false king, being killed in the castle whereas King Duncan, the true and original king, being killed in he bed of another man raises the issue of space and how Macbeth created his own and King Duncan did not.

Bridging the Gap: Adolescent Rites of Passage General Purpose: To inform. Specific Purpose: At the end of my speech, my audience will understand how cultures use adolescent rites of passage to help people mark the transition from childhood to adulthood. Central Idea: Adolescent rites of passage have marked the passage of children into adulthood around the world, and elements of those rituals are being used in modern American society. INTRODUCTION How did you celebrate your eighteenth birthday? Do you recall your graduation ceremony?

If you’re like most Americans, such events marked the moment you became an adult. It may have been the day you walked off a lighted stage, clutching your diploma to your chest. Yet if you were an Arunta from Australia, it might be the moment you rose off of the smoking tree branches you were lying upon and were proclaimed an adult. Regardless of which are the most personally significant, we all have moments in our life that we would consider “rites of passage”—moments that carry us across the threshold between two lives.

In societies around the world, collective rites of passage have been seen as ways to initiate young people into adult life. In researching on this topic, I have discovered the important role rites of passage play for youth around the world, and I would like to share this with you this afternoon. Today we will look at the ways in which cultures throughout the world have used rites of passage to mark the transition to adulthood for both boys and girls, and how elements of those rituals are being used today in American society. Transition)To begin, let’s look at some of the different rites of passage from around the world that show traditional coming-of-age ceremonies in other cultures that are the basis for new American rituals. BODY I. Rites of Passage in Cultures: Puberty is often a signal in most cultures that a boy or girl is ready to become an adult.

A. The Navajo of the American Southwest celebrate this milestone with the vision quest. 1. The ritual begins when a fifteen to sixteen-year- old boy is taken into a sweat lodge, where he will be purified in both body and soul before he begins his quest. . During the period before he leaves he will also be advised by a medicine man regarding his coming quest. 3. Finally, he ventures into the wilderness or desert on his own, fasting until he receives a vision that will determine his new name and the direction of his life. 4. When he receives his vision, the community welcomes him back as a man (Transition)Like their male counterparts in the Navajo, females also have special coming of age rituals. B. The Okrika of Nigeria celebrate coming of age with the Iria ceremony for seventeen-year-old girls. 1.

The highlight of this ritual is when the girls enter the “Fattening Room. ” 2. Only leaving to travel to the river, the girls stay in the rooms to gain the weight that the tribe considers attractive. Girls are forced to eat large quantities of food. 3. Female friends and family teach the girls how a woman should act. 4. When a girl leaves the Fattening Room, she is considered a woman. (Transition)These examples of the rites of passage for Navajo males and Okrika females show us how different cultures mark the transition from childhood to adult status in the community.

Now let’s look at the increasing popularity of traditional rites of passage in the United States. II. Increase in Rites of Passage in United States: The United States is an ethnic melting pot of cultures and traditions. A. Yet our diversity prevents us from having a single experience, common to all, that celebrates our entrance into the adult community. 1. Some ceremonies are religion specific, such as Jewish Bar and Bat Mitzvahs or Christian baptisms and confirmations. 2. Many children, without religious or ethnic heritage, have no sort of recognition outside of high school graduations—if they choose to graduate.

Yet Cassandra Delaney writes about graduates, “They often are not equipped with the necessary components of a stable adult personality such as a well-reasoned moral code, a faith or world review which sustains them during crisis, and perhaps most importantly, a positive and cohesive self image. ” B. With this problem in mind, many Americans are turning to tribal traditions like the ones described earlier to help their children have a positive rite of passage. 1. The African-American community is turning back to its cultural roots to aid social ills among young males. a.

The MAAT Program attempts to instruct at-risk African-American males on social behavior through sessions with older mentors that incorporate African tribal tradition. b. Program sessions begin by prayer and an offering of a drink to the ancestors. c. At the end of the program, writes Aminifu Harvey and Julia Rauch of Health and Social Work magazine, the boys “mark their passage to manhood by giving themselves another African name, based on their personality, at the final retreat. ” d. In this way, African-Americans use the rite of passage concept to develop a positive sense of identity for youth. . Even in Washington State, rites of passage are growing. a. An article in the Spokane Spokesman-Review by Jeanette White tells of Stan Crow, who runs a three-week program called “The Coming of Age Journey. ” b. Here activities include challenging hikes and “vision quest” style nights alone in the wilderness in an attempt to promote self-reliance. c. Rites of passage like these, says psychologist Michael Gurian in the Spokesman-Review article, promote positive self-image because they force children to develop skills to meet challenges, to reflect on goals, and to learn leadership. . In Washington and the entire United States, rites of passage are becoming more popular as a way to fulfill the spiritual and moral needs of youth while identifying them to a community. CONCLUSION In conclusion, adolescent rites of passage mark the transition to adulthood. In the United States, questions have been raised as to whether rites of passage like those used by Africans, Native Americans, or others might be useful in helping with social problems. Some programs have attempted to experiment with the positive potential impact of rites of passage in modern American society.

Though coming-of-age ceremonies do not automatically make us adults, they are the milestones of a maturing process we are all on. Think again about what you consider to be your “rite of passage. ” Did the license, the diploma, or the keys to your dorm or apartment make you an adult? Perhaps some are yet mired in that no-man’s land called adolescence. Yet it one day might be different. Your child might one day swelter in a Western-style sweat lodge or eat in the Fattening Room; your child might depart on a vision quest.

Regardless of the method, bridging the gap between childhood and adulthood is , and will always be , one of the most universal and important milestones of human life. BIBLIOGRAPHY “Coming of Age as an Australian Aruntas. ” Michigan Jewish Online Education. 1999. Jewish Federation of Metropolitan Detroit. 9 October 2000 . “Coming of Age in the Navajo Nation. ” Michigan Jewish Online Education. 1999. Jewish Federation of Metropolitan Detroit. 9 October 2000 . Delaney, Cassandra Halleh. “Rites of Passage in Adolescence. ” Adolescence 30 (Winter 1995): 891. Elan, Jessica. A Cross-Cultural Comparison of Puberty Rites and Ceremonies for Females. ” The Oxford Review. 5 May 1998. Oxford College of Emory University. 8 Oct. 2000 . Harvey, Aminifu R. and Julia B. Rauch. “A comprehensive Afrocentric rites of passage program for black male adolescents. ” Health and Social Work 22. 1 (Feb. 1997): 30-37. White, Jeanette. “Too few of today’s children experience traditional rites of passage, experts say. ” Spokesman-Review 4 July 2000: A1. ———————– Emphasize Pause Put on First Visual Pause Use Visual #2– Pause Gesture 1,2,3… Gesture 1,2,3… Slower

Religion, Rituals, and Health Overview of Chapter Topics   Introduction: Religion, spirituality, and ritual   Religion in the U. S.   Religion and health behaviors – Effect of religion on health-related behaviors – Religion and health outcomes – Religion and medical decisions   Rituals in relation to health practices   Case Study: Cystic fibrosis in a Hasidic Jewish patient Religion, Spirituality, and Ritual.

There is considerable overlap between religion and spirituality. Religion: a belief in and respect for a supernatural power or powers, which is regarded as creator and governor of the universe, and a personal or institutionalized system grounded in such a belief or worship   Spirituality: the life force within each of us, and it refers to an individual’s attempt to find meaning and purpose in life Religion, Spirituality, and Ritual   Religion is more associated with behaviors that can be quantified than the more inchoate term, spirituality.   Religion can be categorized by denomination, so there is more agreement about the meaning of the term, and it can be more easily quantified (i. . , place of worship)   Similar overlap exists between religion and ritual. – Religion may include established rituals, but not all rituals are associated with a specific religion. – Consequently, this chapter examines the relationship between ritual and health separately from the relationship between religion and health. Religion in the U. S.   In 1999, 95% of population in U. S. reported a belief in God or higher power.

In a 2005 study, 57% of those queried stated that religion is very important in their lives, while some 28% stated that it is fairly important. Since 1992, studies have found consistent rates of attendance at religious places of worship.   Religion and ethnicity may be loosely linked, but a person’s religious affiliation should not be assumed based on his/her ethnicity.

Lifestyle is single most prominent influence over health today.  People with religious ties have been shown to follow healthier behavioral patterns than the nonreligious related to – Wider networks of social support than does a strictly secular life – Social networks are often key to coping with life stress so improved coping mechanisms – Proscribed behaviors (i. . , no alcohol consumption or premarital sex) Religion and Health Behaviors   Dietary practices with possible effects on health – Prohibition or restriction of consumption of animal products and beverages – Fasting – Prohibition or restriction of use of stimulants and depressants because of addictive properties   Some religions incorporate the use of stimulants or depressants into their ceremonies   Religious practice may correlate with positive health behaviors generally, as well as with reduced rates of depression and higher rates of marital stability Religion and Health Behaviors Religion thought to correlate to positive outcomes with respect to:

Religion and Medical Decisions   Beginning of life decisions – Abortion: Opposed or strictly limited by many religions (i. e. , health of the mother is at risk if pregnancy continued; child would be born with a disability that will cause suffering; rape; incest) – Birth control usage: Varying methods approved or strongly opposed by certain religions; some religions permit hormonal methods but not the methods that block or destroy sperm Religion and Medical Decisions   End of life decisions – Religious belief may influence decisions to accept/reject optional treatments to prolong life at the end i. . , respirators, organ transplants, feeding tubes Religion and Medical Decisions   End of life decisions   Organ donation: perspective is changing— some now view it an act of compassion; related to belief in resurrection   Euthanasia: the act or practice of ending life of someone who is suffering from a terminal illness or incurable condition by lethal injection or suspension of medical treatment – Opposed when viewed as murder or suicide or that it will damage karma (states that one must show respect for preservation of life) – Some see as an act of compassion and concern for dignity

Religion and Medical Decisions   End of life decisions   Use of advance directives for end of life care   Advanced directives are legal documents that enable a person to convey his or her decisions about care ahead of time   Include information about use of life-sustaining equipment, artificial hydration and nutrition (tube feeding), resuscitation, organ donation, comfort care   Concerns related to appointing one person as the decision maker in collectivists cultures, person undergoing needless suffering, and if you discuss it, it will happen

Ritual in Relation to Health Practices   Ritual: a set of actions that usually are very structured and have symbolic meaning or value   May be performed on certain occasions, at regular intervals, or at discretion of individuals or communities; held in private or public   Tied to numerous activities and events i. e. , births, deaths, holidays, club meetings, etc.   Many rituals in health care settings i. . , being on time for appointments, how people are addressed, where patient’s sit Ritual in Relation to Health Practices   Objects as rituals (i. e. , amulets, bracelets, statues, crosses)

Importance of shrines in ritual activities (many are for health and healing)   Rituals involving animal sacrifice (done to build and maintain personal relationship with a spirit)   Birth rituals (i. e. food restrictions, silent birth, how placenta is discarded)   Death rituals (how and when the body is disposed of, prayer, dress, use of flowers) Summary   Religion and spirituality play a major role in people’s lives and in their health decisions and behaviors.   It has been shown to improve health, but also can contribute to health problems   Impacts medical decisions   Many rituals are related to health and some are tied to specific religions .

Introduction

In this essay I will be discoursing my personal experience of what Arnold Van Gennep ( 1909 ) has described as “rites de passage” , concentrating on the liminal stage. This essay will detail my experience of traveling from an all ‘coloured’ community to a bulk ‘black’ suburb and my rites of transition experience of seeking to be ‘black’ . I will besides be discoursing on why I agree and disagree with Van Genneps rites de transition.

SEPARATION PHASE

Separation stage “comprises symbolic behaviour meaning the withdrawal of the person either from an earlier fixed point in the societal construction, from a set of cultural traditions ( a “state” ) , or from both ( Turner, 1969, p. 94 ) . I was born on November 1, 1993 in East London, EC. I lived with my household in Buffalo Flats, EL for the first six old ages of my life, at the clip and today, it is still a predominately colored township. Turning up in that township for six old ages I, along with every other individual populating in that community is what South African society would depict and hold as ‘coloured’ . I would speak ‘coloured’ , walk ‘coloured’ , act ‘coloured’ , fight ‘coloured’ and believe it or non, somehow I would even run ‘coloured’ , or at least every bit ‘coloured’ as the stereotypes myself and my community had been placed in. At the age of six I moved from my beloved Buffalo Flats, EL to what I at the clip considered the center of nowhere, Midrand, GP. This, as Turner put it, was my separation stage. Midrand was a assorted suburb, many Whites, many inkinesss, rather a few Indians and a smattering of coloureds, or at least that was what I saw. I was taken off from my place, detached from it, separated from my household and friends and thrown into this whole new universe which led to my “liminal phase” .

LIMINAL PHASE

Liminal period is when “the features of the ritual topic ( the “passenger” ) are equivocal ; he passes through a cultural kingdom that has few or none of the properties of the past or coming state” ( Turner, 1969, p. 94 ) . This was the period in which I yearned to be ‘black’ , I prayed to be ‘black’ and after a subconscious and unstructured induction, I learnt how to be ‘black’ . I attended a assorted school, bulk black, but still a assorted school where I was one of two ‘pure’ coloured male childs in my class, the other named Michael Williams. The two of us along with a Chinese male child named Jacky Mo, made up my ‘communitas’ ( Turner, 1969 ) . We were all in the same phase of our lives, we were detached from the society we one time knew, for myself it was Buffalo Flats, for Michael it was the Cape Flats and for Jacky it was China, and we were all thrown into Midrand, and all three of us were in an unstructured and subconscious induction to be ‘black’ . We were all stripped of our race, were no longer coloured or Chinese, nor were we black, we were merely at that place. In between what we were and what we were endeavoring to be, being black wasn’t merely a race or civilization to us, it was a societal standing to be ‘cool’ , and we knew being non-black yet black, would be the highest award amongst our black friends and couples.

During this unstructured induction phase our black friends became our somewhat “ritual elders” ( McNeill, 2011, p. 74 ) . They were learning us how to be black, what to make, how to make it and when to make it. Myself and Jacky lived in the same composite with a male child named Siyabonga Mlaba, who would subconsciously take up the function of being our ‘ritual elder’ . Traveling through this liminal period populating so near to one another made us really competitory for the blessing and regard of our ‘ritual elder’ . The same manner the ritual seniors punished the novices for singing about AIDS ( McNeill, 2011 ) , if we had disrespected or misunderstood any facet of ‘black’ civilization, we were besides punished, non in the same physical mode but with verbal maltreatment and humiliation to a point of feeling disdained. These ‘punishments’ were difficult to accept and understand, but it made me more hungry and eager to suit in the group I was being initiated into.

There were many symbols in my liminal period, one of the chief 1s being the manner I talked. The speech pattern, the words and the actions I used when I spoke were major symbols. I couldn’t merely talk with my normal ‘coloured’ speech pattern, I had to try to talk with the same speech pattern of my ‘black’ friends, use the same words and slang when I spoke. I couldn’t use the conversational ‘coloured’ recognizing “Awe my Broe! ” , I had to utilize the ‘black’ township recognizing “Sho Mfede” . Around this clip as I easy incorporated African linguistic communications in my address, I began floating from my roots of speech production Afrikaans, easy I bit by bit stopped utilizing it until finally I ne’er spoke Afrikaans, unless in Afrikaans category. Other symbols were dress codification. For some uneven ground the ‘Tsotsi’ or ‘gangster’ image was one the young person would gravitate to, and that’s the expression I wore proudly as a minor. All stars, faded denim and ever a beany worn half off or a popular cap called a “sportie” worn with a joust. This was all of import. The manner I ate was of import, I had to eat pablum and vleis with my manus, no spoon or fork was of all time required, and I felt more ‘black’ than of all time.

As this induction took topographic point, the more it dragged on and the closer I got to my end as adjustment in as ‘black’ , the more I drifted off from my ain civilization and heritage, subconsciously I was denying who my community raised me to be. The more ‘black’ I was, the less ‘coloured’ I was. I looked at being ‘black’ or being a portion of ‘black’ civilization as a societal standing and non as something sacred and to be proud of. The sarcasm was that I viewed my ‘coloured’ civilization and people to be violent, yet I used force to seek and be ‘black’ . Contending was a symbol or portion of the ritual as anything else. ‘Black’ people were strong, and the manner we proved our strength was through these battles, the conflict of the better adult male. A circle would organize and one of the older ‘black’ childs would take one of us younger novices to contend each other or another member of the group. If the battle was won, the embracing would be like winning a war, or a football lucifer. But the also-ran will be made merriment of and humiliated, but after every battle a compulsory handshaking would take topographic point as a mark of regard and that it was non personal. I was grade three when my liminal period ended, a battle with a male child named Tebogo, a much bigger male child. He beat me down infinite times in that battle, but I won regard and my rubric of being black by ne’er giving up. So after three long old ages of subconscious induction I eventually made my manner out of the liminal period and was reincorporated to my societal group as longer a ‘coloured’ or novice, but as ‘black’ .

But this is where I do non to the full agree with the theory of rites of transition. I the reincorporation stage does non really round up rites of transition, but really starts a new rhythm, do although now I’m ‘black’ , I have to once once more go through a liminal period and induction to turn out that I am worthy being a ‘Hip Hop Head’ . The group in which I spent as an novice for three old ages and eventually got accepted as one of their ain had another societal construction I had to be initiated into, taken back to a liminal stage whereby I was non what I was and non what I was going, but in between that. Take for illustration the school calling of an person. One gets separated from place, sent to school for 12 old ages ( liminal period ) and so reincorporated to the universe one time graduated high school. Yet the reincorporation of graduation is the separation stage for university, so the old ages analyzing at university is the liminal period and graduating university is one time once more reincorporation. But that one time once more can be the separation stage in happening a occupation, where being unemployed is the liminal stage and acquiring a occupation is the reincorporation stage yet the separation stage for 1s calling and so on and so forth.

Decision

I agree and disagree on rites of transition, the separation stage and liminal period seem really solid, but the reaggregation/reincorporation stage can besides be seen as the separation stage for the new rhythm of rites of transition.

Hindu Traditions: Food and Purification Ashley LeBlanc Introduction to Eastern Religions Dr. Patricia Campbell November 16, 2010 LeBlanc 2 Hinduism is a religion that originated in India and is still practiced by most of the Natives as well as the people who have migrated from India to other parts of the world. Statistically there are over seven hundred million Hindus, mainly in Bangladesh, India and Nepal.

Approximately eighty percent of the population in India is Hindu (Encyclopaedia Britannica n. d. ).The word Hindu comes from an ancient Sanskrit term meaning “dwellers by the Indus River,” referring to the location of India’s earliest know civilization, the Pakistan. The religion suggests commitment to or respect for an ideal way of life known as Dharma. Hinduism absorbs foreign ideas and beliefs making it have a wide variety of beliefs and practices. This has given it a character of social and doctrinal system that extends to every aspect of life.

One of the most important aspects of the Hindu tradition is the food and purification process.Not only is the concept of purity and food seen in sacred texts, but also is a daily practice within Hindu practitioners. According to the Bhagavad Gita, “All beings come into existence from food. Food comes from rains. Rains originate from the performance of sacrifices. And sacrifice is born out of doing prescribed duties” (3:13). Therefore, food is verily an aspect of Brahman, which according to Jeffery Brodd is “the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe” (Brodd 2003, 17).

Since the food is a gift from the gods, it should be treated with respect. Also in the Bhagavad Gita, Krishna states that there are three types of sacrifices, along with austerity and charity. Sattvic (cold) food is one that increases longevity, purity, strength, happiness, and taste; these foods are usually juicy or oily. These types of foods are allowed, and mostly recommended as offerings to the gods. Rajasic (or hot) includes foods that are bitter, sour, hot, spicy, and salty which is believed to lead to disease, unhappiness, and sorrow.When a LeBlanc person eats these foods without sacrifice, it is believed that they will develop the qualities they convey and act upon them (Michaels 2004, 183-184). When it comes to preparing food, the person preparing it is closely speculated.

Purity is the goal during preparation. Chants and purification rituals with incense and offerings are done before, and sometimes after every meal. In the Hindu tradition, purification is not only an expression of external status, but also make one pure internally and morally.For example, a butcher or a farmer’s products would be considered impure for the fact that they are harming innocent living creatures for sustenance, whereas bakers and milkmen are reaping products without harm (Arthur M. Sackler Gallery 1996). The age, status, and sex of the person cooking and serving the food are also taken into account. Hindus also believe food that has been purified can be re-polluted by touching or even looking at it.

Because of this, women who are menstruating cannot prepare or serve food for the fear of pollution.At the same time, many sacrifices and offerings are performed based on reciprocity. Another method in Hindu tradition to keep food pure during consumption is to eat with the right hand, as the left hand is seen to be impure since it is used for cleaning after defecation. 3 Another aspect that is closely looked at is who may accept cooked food from whom. The usual custom goes that the young can accept food from the elder, the inferior rank from the superior, the wife from the husband, and so on. The only exception in Hindu tradition is in weddings.In this circumstance, the bride’s family cooks for the usually higher-ranking groom and his family.

Another example noted in Michael’s book is when “Brahman cooks, when hired by higher ranking Brahmans; or temple feedings, when the food is seen as leftovers of the gods and thus all believers stand at the same level and eat next to one another” (2004, 183). Also in terms of leftovers, it is seen as an act of respect if the wife consumes the leftovers of her LeBlanc 4 husband, or eats after him from his plate.This is deliberate pollution as the pure food has already been consumed and any leftovers have been touched by human hands, and thus impure. Food to Hindus is a lifelong religious and social concern; it stands at the core of religion and society. Some even say that “[food] shapes family life, caste-and-marriage rules, and religious and spiritual values” (Khare 2004, 415). There are many taboos, ritual exclusions, preferences and prescriptions concerning the conception of ‘vegetarianism’ and ‘nonvegetariansim’.This taboo creates four separate areas of India that practice either vegetarianism or nonvegeratianism differently; The north constitutes Kashmir and Punjab to Delhi, Uttar Pradesh, and Madhya Pradesh; the ‘western’ includes Rajasthan, Gujarat, and Maharashtra, the ‘eastern’ region Bihar, Bengal, Assam, Orissa, and other northeastern states, and the ‘southern’ includes Kannada, Talminadu, Kerala, and Andhra Pradesh (Khare 2004, 415).

Customary ways in these areas are passed on from generation to generation, and are practiced religiously. Food taboos are a historically complicated subject for Hindus.For example, the beef taboo creates ecological and political conflicts. According to Khare, “Brahmanical deification of cow played a crucial role long-term vis-a-vis Buddhism, producing a prologned religious, historical, and regional tussel, yielding, in the process, changing definitons of both nonviolence and vegetariansim” (2004, 416). Today, followers of Vishnu are most often vegetarians and practice right-handed rituals, whereas worshippers of the goddess justify meat eating, drinking, and left-handed rituals. Therefore, more modern interpretations of Hinduism in relation to dietary practices can still differ.In terms of prasada , or ‘blessed food’, are primarily vegetarian when being offered to gods such as Vishnu, Rama, Krishna, and Ganesh.

One must also remember that not all goddess worshipers are meat-eaters, some still practice vegetarianism. (Khare 2004, 417). LeBlanc In terms of the actual ritual of purification, it differs from each practicioner. Hindus constantly practice the methods of obtaining control and exercising restraint methods of purification and of cultivation of positive moral qualities. Food in Hinduism, as previously mentioned, is one of the most celebrated rituals.For example, a child’s first feeding is celebrated as a samskara ( celebration at a stage of life). The ritual first begins with a clean 5 surrounding.

When food is served, water is sprinkled around it. This is meant to purify the foods and make it worthy for sacrifice. Then, food is offered to five pranas (breath- one of the five organs of vitality or sensation) (Widgery 1930, 235); The five pranas, along with their explanation are as follows: Prana is responsible for the beating of the heart and breathing. Prana enters the body through the breath and is sent to every cell through the circulatory system.Apana is responsible for the elimination of waste products from the body through the lungs and excretory systems. Udana produces sounds through the vocal apparatus, as in speaking, singing, laughing, and crying. Also it represents the conscious energy required to produce the vocal sounds corresponding to the intent of the being.

Hence Samyama on udana gives the higher centers total control over the body. Samana controls the digestion of food and cell metabolism (i. e. the repair and manufacture of new cells and growth). Samana also includes the heat regulating processes of the body. Auras are projections of this current.By meditational practices one can see auras of light around every being.

Yogis who do special practise on samana can produce a blazing aura at will. Vyana is responsible for the expansion and contraction processes of the body, e. g. the voluntary muscular system (Prana 2010). LeBlanc 6 In conclusion, we can see through Hindu rituals and practices that food and purity plays an important role in everyday life. The importance of purity when consuming sacrificed foods or foods offered to a chosen deity is great. Hinduism thrives despite numerous reforms and shortcuts through gradual modernization and urbanization of Indian life.Thus, Hinduism, which sustained India through centuries of foreign occupation and internal disruption, continues to serve a vital function by giving passionate meaning and supportive form to the lives of Hindus today.