Passions in the Landscape: Ancestor Spirits and Land Reforms in Kerala, India

South Asia Research

Volumn 20, Issue 1, 2000, Pages 63-84

  Uchiyamada, Yasushi ^a  

^a NONE

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EID: 84992875341     PISSN: 02627280     EISSN: None     Source Type: Journal    
DOI: 10.1177/026272800002000104     Document Type: Article

References (53)

1. Samel Mateer, Native Life in Travancore, London, 1883, p. 259.
2. V.P.Pillai and P.G.K. Panikar, Land Reclamation in Kerala, London, 1965, p. 121.
3. Henri Hubert and Marcel Mauss, Sacrifice, Chicago, 1964, pp. 9–18.
4. Christopher J. Fuller, The Camphor Flame, Princeton, 1992, p. 199.
5. K.K.N. Kurup, Aspects of Kerala History and Culture, Trivandrum, 1977, p. 23.
6. Yasushi Uchiyamada, ‘“The Grove is Our Temple”: Contested Representations of Kaavu in Kerala, South India’ in Laura Rival, ed., The Social Life of Trees: Anthropological Perspectives on Tree Symbolism, Oxford, 1998, p. 190.
7. Louis Dumont, Homo Hierarchicus, Chicago, 1980.
8. I use the notion of ‘malevolence’ rather than Raheja's ‘inauspiciousness’ (cf., Gloria Goodwin Raheja, The Poison in the Gift, Chicago, 1988).
9. It is a general and fuzzy concept that encompasses overlapping concepts of ‘carcass’ (chambu), ‘misfortune/fault’ (dōsham), ‘sin’ (pāpam), ‘affliction’ (kashtakālam) and ‘inauspiciousness’ (grahappizha). It is both cause and effect of what can be ambiguously referred to as ‘malevolence’ and ‘misfortune.’ See Jonathan Parry, ‘The Hindu Lexicography? A Note on Auspiciousness and Purity’, Contributions to Indian Sociology (n.s.), Vol. 25, No. 2, 1991, pp. 267–85.
10. See Kathleen E. Gough, ‘Pālakkara: Social and Religious Change in Central Kērala’ in K. Ishwaran, ed., Change and Continuity in India's Villages, New York, 1970, pp. 129–64.
11. Filippo Osella, ‘Caste, Class, Power and Social Mobility in Kerala, India’, unpublished Ph.D. thesis, Department of Anthropology, London School of Economics, University of London, 1993, pp. 368–73;
12. Caroline Osella, ‘Making Hierarchy Natural: The Cultural Construction of Gender and Maturity in Kerala, India’, unpublished Ph.D. thesis, Department of Anthropology, London School of Economics, University of London, 1993, pp. 504–8.
13. Susan S. Wadley, Shakti: Power in the Conceptual Structure of Karimpur Religion, Chicago, 1975, p. 186.
14. Wendy D. O'Flaherty, Asceticism and Eroticism in the Mythology of Siva, Oxford, 1973, pp. 55–57;
15. Gananath Obeyesekere, Medusa's Hair: An Essay on Personal Symbols and Religious Experience, Chicago, 1981, p. 34;
16. Sudhir Kakar, Intimate Relations: Exploring Indian Sexuality, New Delhi, 1989, pp. 85–128.
17. Fuller, The Camphor Flame, pp. 40–48.
18. Arnold van Gennep, The Rites of Passage, London, 1909.
19. From the point of view of Malayali non-Brahmans, ‘north India’ is associated with Brahmans. The ‘north Indian’ model, therefore, does not represent north India as such. Ann Gold reports that Naths in a Rajasthani village bury the deceased at their burial ground which is located near their settlement. Gold calls this practice ‘the Naths’ ghoulish practice of keeping their dead in the earth near their homes' (cf. Arnold van Gennep, Fruitful Journeys, Chicago, 1988, p. 101). The mortuary rituals of the Naths appear to be ghoulish from the point of view of high caste Rajasthanis. Thus, the ‘north Indian’ model is an ideal Brahmanical model against which standard appropriateness (or ghoulishness) of mortuary rituals are assessed.
20. Arnold van Gennep, Fruitful Journeys, pp. 59–132;
21. Jonathan P. Parry, ‘The End of the Body’ in Michael Feher, ed., Fragments for a History of the Human Body: Part Two, New York, 1989, pp. 491–517;
22. Jonathan P. Parry, Death in Banaras, Cambridge, 1994, pp. 151–215.
23. Gold, Fruitful Journeys, p. 91.
24. Gold, Fruitful Journeys, pp. 59–85;
25. Fuller, The Camphor Flame, pp. 224–31.
26. Parry, Death in Banaras, pp. 154–80, p. 188, 197;
27. Parry, ‘The End of the Body’, p. 508.
28. Parry, ‘The End of the Body’, p. 509;
29. Gold, Fruitful Journeys, p. 91.
30. Kathleen E. Gough, ‘Cults of the Dead Among the Nāyars’ in Milton Singer, ed., Traditional India: Structure and Change, Austin, 1959, p. 255.
31. Louis Dumont, A South Indian Subcaste, Delhi, 1986, p. 275.
32. Osella, ‘Making Hierarchy Natural,’ Appendix 5, p. 10.
33. Yasushi Uchiyamada, ‘Identity and “Twisted” Debt Relationships in Kerala, India,’ International Development Research Institute (IDRI), Foundation for Advanced Studies on International Development, Tokyo, Occasional Paper, No. 2, 1997, p. 6.
34. Uchiyamada, ‘“The Grove is our Temple.”’, p. 179.
35. K.C. Alexander, Social Mobility in Kerala, Poona, 1968, pp. 86–128, 97–98.
36. Maurice Bloch, Placing the Death, London, 1971;
37. Mitsuko Akata, Soryō Shinkō to Takaikan (Ancestor Worship and Views of.the Afterworld), Tokyo, 1986, pp. 123–84;
38. Akiomi Shiraishi, Nihonjin to Soryō Shinkō (The Japanese and Ancestor Worship), Tokyo, 1977, pp. 57–75.
39. Gough, ‘Cults of the Dead among the Nayars’, p. 255.
40. K. M. Panikkar, ‘Some Aspects of Nayar Life’, Journal of the Royal Anthropological Institute, No. 48, 1918, pp. 254–93.
41. Gough, ‘Cults of the Dead among the Nāyars’, p. 255;
42. M. N. Srinivas, Religion and Society Among the Coorgs of South India, Oxford, 1952, p. 49.
43. Gough, ‘Cults of the Dead among the Nāyars’, p. 255.
44. Oral testimony of Bhāskaran Pillai of Kallūr taravād, Nagarajanadu, 7 April 1993.
45. Panikkar ‘Some Aspects of Nayar Life’.
46. Gough ‘Cults of the Dead among the Nāyars’. p. 256.
47. Valentine E. Daniel, Fluid Signs, Berkeley, 1984;
48. Srinivas, Religion and Society.
49. See D. Jayadevadas, Working Class Politics in Kerala, Thundathil, 1983;
50. J. George, Politicisation of Agricultural Workers in Kerala, Calcutta, 1984;
51. T. K. Oommen, From Mobilization to Institutionalization, Bombay, 1985;
52. J. Mathew, Ideology, Protest and Social Mobility, New Delhi, 1986.
53. Alexander, Social Mobility, p. 109.