Department of Social Anthropology and Cultural Studies (ISEK), University of Zurich, Zurich, Switzerland.
CSSS/SSS, Jawaharlal Nehru University, New Delhi, India.
Omega (Westport). 2024 Jun;89(2):759-776. doi: 10.1177/00302228221085175. Epub 2022 Mar 31.
This paper considers the way the outbreak of coronavirus and the subsequent lockdown has egregiously impeded the Hindu death ceremonies and mourning rituals in India. It makes a comparative analysis of how Hindu death rituals get renegotiated, modified and reinterpreted across two vastly different regions of India, both of which have their local customs. Whilst death rituals in India are contingent on the deceased's caste, community, class, gender and age, the impediment to the major death rituals creates a central conundrum for all mourners. It results from the substitution of 'sacred' ritual guidelines with new 'profane' ones for the 'disposal' of deceased COVID-19 patients. Departure from many significant pre-liminal rites, specific transition rites, and post-liminal rites has eschatological, ritual and cultural ramifications. The inability to grieve in unison during a Shraddh ceremony denies mourners any scope to quell distressing feelings about mortality which serves as a source of consolation.
本文探讨了冠状病毒爆发以及随后的封锁是如何严重阻碍了印度的印度教死亡仪式和哀悼仪式。它对印度两个截然不同的地区的印度教死亡仪式如何进行重新谈判、修改和重新解释进行了比较分析,这两个地区都有自己的地方习俗。虽然印度的死亡仪式取决于死者的种姓、社区、阶级、性别和年龄,但主要的死亡仪式的阻碍给所有哀悼者带来了一个核心难题。这是因为用新的“世俗”仪式准则代替了“神圣”的仪式准则,用于处理 COVID-19 患者的尸体。许多重要的阈前仪式、特定的过渡仪式和阈后仪式的缺失,具有末世论、仪式和文化方面的影响。在举行 Shraddh 仪式时,哀悼者无法一致地表达悲痛之情,这使他们无法平息对死亡的痛苦感受,而这种感受是一种安慰的源泉。