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Hindu in trinidad

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A Hindu wedding is one of the most sacred of the traditions and has many customs and rituals lasting over several days.

Hindu weddings celebrate the coming together of two families, not just a bride and groom, and many of the rituals involve both families.

Deowatie, the bride-to-be, was my penpal since grade school. We have kept in touch, but I had never been to Trinidad until I attended all her wedding festivities.

For a description of many pre-wedding preparations in the days before the actual wedding ceremony, you can read about our Mehendi Ritual and preparing laddu for sweet treats during the wedding.

A Maticoor night is a celebration to prepare the Dulahin, bride-to-be, for her new journey into married life. A ceremonial tray was lifted by an elder, married woman and placed on the head of a young, unmarried girl who was chosen because of her innocence and purity.

The girl carried the tray on her head and led a procession to an area of earth near running water where the Maticoor Ceremony continued, all the while listening to the beat of the tassa drums.

The earth was dug and some loose dirt was added to the tray. The running water was used in a ritual to wash away any evil that may be surrounding the Dulahin while the women in the party began festive dancing to the tassa melodies.

The next ritual was the application of saffron to cleanse the Dulahin of impurities and beautify her skin.

Saffron is a grated root that is mixed with coconut oil and rubbed on the skin to make it a glowing yellow.

After this ceremony, the Dulahin had to stay in her home until the actual day of the wedding ceremony so that she was not vulnerable to evil spirits.

A Hindu wedding is a glamourous, elaborate event. It is common for all guests to wear traditional Indian clothes. Women wear saris and lenghas and men wear long-sleeved tunics and pants.

Bold, vibrant colors are recommended for Hindu wedding attire for guests, as is lots of eye-catching, sparkly decorations and jewelry.

The bride wears red, so stay clear of that, while white is usually associated with funerals and black is considered unlucky. Deowatie took us all shopping at the Indian Expo in Trinidad a few days before the wedding.

She treated us to the most beautiful dresses that we have ever seen. My daughters chose saris in vivid colors. They were instructed how to put it on starting with wrapping it around their waists several times with a final special pin at the top.

I chose a lengha because I was dead-set on the color of purple. It was 2-piece and rather short on the top. Also another first for me, since that area has not seen the light of day since pre-children!

We had it professionally altered so that nothing was bare! We bought elegant shoes to match. The shoes would be removed once we entered the temple, so ultimate comfort was sacrificed for sheer glamour.

We went all-out and outfitted ourselves with a large supply of jeweled earrings, rings and necklaces to add to the sparkle.

Deowatie treated us all once more with bangles in the color of our dress. These made an especially nice display with our elaborate mehendi.

The bride-to-be is called a Dulahin. She will be wearing red, so make sure your wedding attire is a different color.

In Indian culture, red symbolizes prosperity and fertility for the Dulahin. She looked like a royal princess outfitted in her red dress with golden sparkles all around.

The caravan had a flatbed truck at each end on the long line of cars. The trucks were equipped with a massive sound systems. They had strapped huge stereo speakers blasting traditional Indian music to their back ends.

Everyone cheered, danced, and waved as we drove by. The Hindu wedding ceremony is an elaborate set of rituals and traditions that are witnessed by friends and family.

The sacrament takes place in a mandap, wedding altar canopy, that is decorated with beautiful flowers. The holy burning fire is the centerpiece of a Hindu wedding so that the Fire God Agni can be a witness to this sacred ceremony.

Fire is one of the most powerful elements of nature and symbolizes light, power and knowledge. I had never witnessed a Hindu ceremony before, so it was truly a new and enlightening experience for me.

There was an interpreter at the ceremony that explained all the rituals that were taking place sot hat we could understand them better.

Please remember that I am a westerner attending a Hindu wedding for the first time. They may not be totally accurate to Hindu standards, but this was how I understood everything.

Quite long! We received our own golden goodie box full of laduu. They arrived at the temple and were greeted by tassa drums and friends and family.

Our bridal party arrived at the temple, took off our shoes and made final preparations. We waited for the guests to arrive and the temple to be readied for the big ceremony.

We took a lot of pre-wedding photos, so I made myself useful in straightening the long wedding dress train. As the ceremony began, my daughters and I took our place in the front row.

There was quite a nice size audience all dressed in their Indian wedding attire. And then…It Began… the procession began. Indian dancers led the procession.

They would perform traditional dances later during the ceremony. The first ritual, Kanyadan, was a presentation of the Dulahin as she was offered to the groom as a luxurious gift.

For the Mangelphera ritual, as they took 4 circles around the holy fire, their wedding attire was tied together by a long yellow linen to represent the union of their two souls.

They walked around the fire four times, as a symbol of the four ashrams of life. They are entering the second ashram of life where together they will raise their family in marriage.

They took 7 steps together in the Saptapadi ritual at the culmination of the ceremony to signify their friendship, the basis of a Hindu marriage, as they requested the blessing of the gods.

After the seven steps, they were legally considered husband and wife. These modes of identification were in flux during the colonial period in new ways, shifting as India was remade through British policies of taxation, land reform, census, and international trade.

Dispersed as indentured laborers, Indians had to radically reimagine, rework, or forget these various distinctions in their new contexts.

In its earliest usage, the category Hindu, derived from Persian, operated as a marker of territorial distinction for people who were not Muslim and lived beyond the Indus river, in modern-day Pakistan.

By the nineteenth century, Hindu had become a racial and religious as well as territorial taxon across India Thapar Indians certainly held sectarian affiliations and interacted with Indian gods and goddesses reimagined in the Caribbean.

However, a standardized and rationalized Hinduism was produced by a wide range of Indian Trinidadians and others beginning only in the early twentieth century, largely the contested work of middle-class Hindu-identified Indian Trinidadians in response to Indian missionaries and as part of processes of organization needed to meet colonial norms for religion in order to receive government recognition.

In the nineteenth and early twentieth centuries, the most visible practices Hindus were engaged in were not what one typically associates with Hinduism today.

These informal ritual groups in colonial Trinidad included practitioners who would have been identified as Hindu, Muslim, and Christian, and of both Indian and to a lesser extent African descent.

Firepass, or the ritual walking on hot coals, was in the colonial period typically dedicated to South Indian goddesses such as Mariamman or Draupadi.

Firepass performed for South Indian goddesses largely declined by the mid-twentieth century, but the practice of walking on hot coals has been taken up in postcolonial Kali Puja Cothonay : 80—84; Procope : 27—28; McNeal : — Indians in Trinidad had to reimagine and greatly modify the diversity and complexity of their practices within the constraints and possibilities of the colonial context, including life and work on plantations, legal regulation of public spaces, and antiwitchcraft laws.

They condensed and simplified the huge heterogeneity of local traditions recalled from India in order to create common practices.

Bhakti devotionalism, for instance, which deemphasized caste and engendered personalized relationships with deities such as the avatars of Vishnu—Krishna and Rama—was widespread Vertovec : Surgeon-Major D.

This provides a sense of how Hindus were organizing themselves. The major sects were the Ramanandi, Kabir, Aghor, and Shivnarayan panths, groups that followed a particular Indian saint or teacher.

Such sects often had members from across caste lines. Members of the Aghor and Shivnarayan Panths were known to eat meat and include liquor in their ritual practices.

Some of them became sadhus, or ascetic ritual specialists, shirking work on plantations and traveling around the colony doing healing, much to the displeasure of colonial officials Comins : 38— Such ascetic wanderers were open to prosecution under antiobeah or witchcraft laws and could face fines and jail time with hard labor Rocklin Into the twentieth century, these groups declined or disappeared completely with the formal establishment of ecumenical Hindu organizations.

Caste is often pointed to as a defining characteristic of Hinduism. Caste hierarchies, however, are also present among South Asian Muslim and Christian communities.

But they are nonexistent today among Hindus in Trinidad, and caste identities have significantly transformed where still present.

Owing to the fact that Indian laborers were drawn from all over India and given the heterogeneity of caste hierarchies and regional variations of caste and subcaste in India, practices of caste distinction, maintenance of ritual purity, and occupational specialization could not be maintained in Indian overseas communities such as Trinidad Schwartz Indians had to reimagine caste identities in various ways, and it was largely the highest and lowest positions that have continued McNeal : Brahmin priests, for instance, have maintained their positions as elite ritual specialist, although this has been contested.

However, caste difference does not dominate social relations on the island. Beginning in the late nineteenth century, when their contracts expired Indians began to settle and build villages, adapting the practices they had created on plantations to their new village lives Klass Hindu life cycle rites as practiced in Trinidad have varied, including birth, first haircut, marriage, and funerary rituals.

Indian devotion to her having been noted as early as the late nineteenth century, the Black Virgin of Siparia is considered a goddess by many Hindus, and it is to her that the first haircuts of young Hindu boys have been dedicated.

The anthropologists the Clarkes, who were in Trinidad during the early s, describe a visit on the pilgrimage day for La Divina Pastora at Siparia, or Sipari Mai as Hindus today call her.

People made, and still make, offerings of money to the Virgin. Members of a hereditary barber caste were on hand giving first haircuts for male children, a Hindu rite of passage after the birth ceremony.

Hindus but also Christian and Muslim East Indians pray to Sipari Mai for help with trouble, for good health, and often for fertility Clarke and Clarke : 78— Cremation was prohibited during the colonial period, and so all Indian Trinidadians practiced burying their dead.

Mortuary rituals vary widely in India with region, religious tradition, and caste identity, and burial is also sometimes practiced among Hindus.

Hindus in Trinidad invented new mortuary practices in their new context, drawing on local material and cultural resources, including Christian burial practices reimagined using South Asian ritual repertoires.

Cremation only began to be widely practiced in Trinidad during the latter half of the twentieth century McNeal ; Rocklin Hindus came to Trinidad with narratives, and even whole texts, in their memories, and then later began importing books.

Collens, in his Guide to Trinidad , reported that Indians who had memorized the mythic tales of the Puranas and the epic Ramayana recited them on plantations Large multinight gatherings for the ritual recitation of texts like the Ramayana are called satsangs.

There is no one Ramayana. The Ramayana rather encompasses a collection of various epic narrative traditions from across Southern Asia focused on Ram and his relations Richaman Indians in Trinidad began celebrating Ramlila, a multinight dramatic ritual reenactment of the events of the story, at the end of the nineteenth century Singh The final and most popular night of the drama features the burning in effigy of the ogre Rawan, the villain of the story.

A significant drive toward defining and organizing formal Hinduism was the arrival of missionaries from the Arya Samaj.

Founded by Dayanand Sarasvati in Punjab, India, in , the Arya Samaj is a monotheistic, iconoclastic reformist movement that calls for a return to the Vedas and Vedic ritual, which they see as the pure and originary Indian religion.

He was followed by a string of missionaries over the next two decades. Such organizing involved attempts to standardize and rationalize Hindu discourse and practice, including rituals such as Ramlila and Phagwa, to ensure all practitioners and their practices were Hindu, and so in the process produce Hinduism.

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