Logical Congruence in Hindu Sacred Law: Another Interpretation

Orenstein, Henry

doi:10.1177/006996677000400102

Cited by 8 publications

(4 citation statements)

References 6 publications

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“…The ethnosociological attention to actors seeking for appropriate substance also balances and corrects the commonly one-sided, rather negative emphasis that has seemed to posit avoidance of pollution, misunderstood as avoidance of involvement in life processes, as almost the sole motivation for action relevant to caste systems (Stevenson 1954;Orenstein 1970). On the contrary, life processes are valued and used as major means for improvement.…”

Section: Flowing Substance: Particles and Dividualsmentioning

confidence: 95%

“…The terms "purity" and "impurity" are awkward terms to use for things transferred, since they have fixed values; things can be "pure" or "impure" from the relative point of view of only one actor or one process at a time, while what we need are terms that make it easy for us to comprehend and distinguish the processes of exchange, transformation, and valuation relative to two or more actors at once. Orenstein's (1970) ethnosociological treatment of birth and death as constants to which differing caste values are applied is an analytic step responding to the same need.…”

Section: The Syntax Of Rank: Value In Transformation and Exchangementioning

confidence: 99%

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Toward an Ethnosociology of South Asian Caste Systems

Marriott¹,

Inden²

1977

The New Wind

239

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Section: Flowing Substance: Particles and Dividualsmentioning

confidence: 95%

Section: The Syntax Of Rank: Value In Transformation and Exchangementioning

confidence: 99%

Toward an Ethnosociology of South Asian Caste Systems

Marriott¹,

Inden²

1977

The New Wind

239

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“…The idea behind this is that the biologically related kin group is of one body: since they share the same bodily substances, the pollution arising from death in one body manifests itself in the other body as well (David 1973). Act pollution is divided into internal pollution on the one hand, in which ego as a subject acts on to others, and external pollution on the other hand, in which ego is acted upon (Orenstein 1970).…”

Section: Tactile Encounters In Indiamentioning

confidence: 99%

A Sense of Belonging and Exclusion: ‘Touchability’ and ‘Untouchability’ in Tamil Nadu

Alex

2008

Ethnos

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“…agramadharma delineated in the Dharmagfistras, and thus the purity body's relation to the social body is of paramount significance. The importance of the categories of purity and impurity in the Hindu caste system has been emphasized by eminent anthropologists and sociologists, such as M. Srinivas (1952), H. Stevenson (1954), Henry Orenstein (1965Orenstein ( , 1968Orenstein ( , 1970, Louis ), and Stanley Tambiah (1973. Dumont, in his classic study of the caste system, Homo hierarchicus (1970,1980), maintains that the opposition between the pure and the impure constitutes the fundamental ideological principle that undergirds the social hierarchy.…”

Section: Dharmagastras: the Purity Bodymentioning

confidence: 99%

Body connections: Hindu discourses of the body and the study of religion

Holdrege

1998

Hindu Studies

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In the past decade there has been an explosion of interest in the 'body' as an analytical category in the social sciences and humanities, particularly within the context of cultural studies. Studies of the body have proliferated, representing a range of disciplinary perspectives, including philosophy, anthropology, sociology, history, psychology, linguistics, literary theory, art history, and feminist and gender studies. Despite the proliferation of scholarship on the body in the human sciences, until recently relatively few studies have focused on discourses of the body in religious traditions--on the ways in which the body has been represented, regulated, disciplined, ritualized, cultivated, purified, and transformed in different traditions. In recent years a number of scholars of religion have begun to reflect critically on the notion of embodiment and to examine discourses of the body in particular religious traditions. However, the body has yet to be adequately theorized from the methodological perspective of the history of religions.Hindu traditions provide extensive, elaborate, and multiform discourses of the body, and I would suggest that a sustained investigation of these discourses can contribute in significant ways to the burgeoning scholarship on the body in the study of religion. I have argued elsewhere (Holdrege 1999) that the Brahman. ical Hindu tradition in particular constitutes what I term an 'embodied community,' in that its notions of tradition-identity are embodied in the particularities of ethnic and cultural categories defined in relation to a particular people (IndoAryans), a particular sacred language (Sanskrit), and a particular land (,Ary,~varta). The body is represented in the Br~hman.ical tradition as a site of central significance that is the vehicle for the maintenance of the social, cosmic, and divine orders. The body is the instrument of biological and sociocultural reproduction that is to be regulated through ritual and social duties, maintained in purity,

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Logical Congruence in Hindu Sacred Law: Another Interpretation

Cited by 8 publications

References 6 publications

Toward an Ethnosociology of South Asian Caste Systems

Toward an Ethnosociology of South Asian Caste Systems

A Sense of Belonging and Exclusion: ‘Touchability’ and ‘Untouchability’ in Tamil Nadu

Body connections: Hindu discourses of the body and the study of religion

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