Holi (Chir Swayegu) Performance, Socialization and Social Order Significance of the Festival in Bhaktapur-Nepal
Main Article Content
Abstract
The aim of this research article is to explore the role of ritual, performance to maintain the social order and socialization through Holi in Bhaktapur in general and how they transfer the knowledge about fertility, sexuality, its socialization and its significance in human life and maintaining social order through cultural socialization is explored particularly. Both theoretically and methodologically, various concepts, theories and methods were applied to describe, explore and analyze the cultural performance, festival socialization, singing, chanting, events, processes associated with the Holi and Cir Swayegu in Bhaktapur. This article tries to explore the significance associated with the festival, ritual and cultural performances, socialization, transfer of knowledge of fertility, sexuality and more that are associated with the popular spectacle of Holi and Cir Swayegu. Despite these, performances of rally, group singing, vulgar expression, love, sexual articulation, vulgar songs were paid greater attentions from anthropological perspective.
For cultural or ritual performance of actions to be ritually efficacious, they always set up the appropriate environment or conditions for agents to receive them as such. In the case of ritual performance on Chir Swayegu, Phagu , Holi, Newars are socialized to expect and respond to its arresting and captivating effects in order for societies' tensions and hierarchies to be made, periodically at least, more bearable. So, Chir Swayegu, Phagu and Holi stands as historically evolutionally predisposed produce ritualistic behavior to bring about relief of various social stresses, tensions, conflicts and to ensure survival is reflected in the life- force giving sense ritualized these performances.
Article Details
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.
How to Cite
References
Anderson, M. M. 1971). The Festivals of Nepal, Calcutta: Rupha Co.
Austin J. L.(1962). How to Do Things with Words, Cambridge, MA: Harvard University Press.
Bakhtin, M. (1984). Rabelais and His World, Helene Iswolsky, trans. Bloomington: Indiana University Press.
Bauman R. & Briggs, C.L.(1990) “Poetics and Performance as Critical Perspectives on Language and Social Life”, Annual Review of Anthropology 1990(19).
Bauman, R. (1977). Verbal Art as Performance. Prospect Heights, IL: Waveland Press.
Beeman, W. O. (2000). Humor, Journal of Linguistic Anthropology 9(1–2):103–106.
Beeman, W. O.(1992). The Anthropology of Theatre and Spectacle, Annual Review of Anthropology 22:369–393.
Bell, Catherine (1992). Ritual Theory, Ritual Practice, Oxford University Press.
Bennett, L.(1983) Dangerous Wives and Sacred Sisters; Social and Symbolic Roles of High-Caste Women in Nepal. New York: Columbia University Press
Dahal, B. P. (2024). Ethnography on Dialectics of Hindu Life Socialization, Hymn, Aarati and Salvation aside Pashupatinath Temple, Journal of Namibian Studies: History, Politics, Culture, 40, 112-148.
Dahal, B.P.(2020). Society, socialization and social order through the Hindu festivals in Nepal, Global Journal of HUMAN-SOCIAL SCIENCE: C Sociology & Culture 20 (5), 19-30.
Dahal, B.P.(2024b). Significance of Jatras of Kathmandu Valley, Human Evolution 39 (1-2), 115-136.
Dahal, B. P. (2024c). Ethnography on Sexuality, Erotic arts, and Interpretation of Hindu Culture in Kathmandu Valley. Human Evolution , 39(3-4), 199-216.
Douglas, M. (1966). Purity and Danger; An Analysis of Concept of Pollutions and Taboo, Routledge & Kegan Paul Ltd., London and New York
Geertz, C. (1973). Deep Play: Notes on the Balinese Cockfight. In The Interpretation of Cultures, 412–453, New York: Basic Books.
Geertz, C. (1980). Negara: The Theatre State in Nineteenth Century Bale. Princeton: Princeton University Press.
Goffman, E.(1959) The Presentation of Self in Everyday Life. New York: Anchor Books. In 1974 Frame Analysis. New York: Harper & Row.
Hymes, D. (1975). Breakthrough into Performance, In Folklore: Performance and Communication. D. Ben-Amos and K. S. Goldstein, (eds). 1–74. The Hague:Mouton.
Inomata, Takeshi and Larry S. Coben, eds.(2006) Archaeology of Performance: Theaters of Power, Community, and Politics. Lanham, MD: AltaMira Press.
Leach, E. R.(1966) . Ritualization and Man. Philosophical Transactions of the Royal Society of
Life, Manchester: Manchester University Press.
Mauldin, B.(2004). Ritual and Play: Carnaval in Nahua Indian Communities in Tlaxcala, Mexico, In Mauldin, (ed.), 145–171.
Nepali, G.S. (1965). The Newars; An Ethno-Sociological Study of a Himalayan Community, Bombay: United Asia Publication.
Ortner, S. B. (1989). High Religion: A Cultural and Political History of Sherpa Buddhism. Princeton: Princeton University Press
Schechner R. (2003). Performance Theory, Routledge; Taylor and Francis Group
Tambiah, S.J.(1979). A Performative Approach to Ritual, Proceedings of the British Academy, 65, London: Oxford University Press.
Todorov, T. (1981). Introduction to Poetics translated by Richard Howard, Introduction by Peter Brooks. Minneapolis: University of Minnesota Press.
Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Chicago: Aldine Press.
Turner, V. (1957). Schism and Continuity in an African Society: A Study of Ndembu Village
Turner, V. W. (1969) The Ritual Process; Structure and Anti- Structure. New York: Cornell University Press.
Van Gennep Arnold 1960. The Rites of Passage. Routledge Library Editions Anthropology and Ethnography (Paperback Reprint ed.). Hove, East Sussex, UK: Psychology Press.
Dahal B. P. (2024a). Significance of Erotic arts of Carving and Tourism in Hindu temples in Kathmandu valley, Zhongguo Kuangye Daxue Xuebao/Journal of China University of Mining and Technology, 29(2),1-14.
https://youtu.be/A7dI8Ee617k?si=-sTI1eTQHgNylUGJ