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Chapter 5  The Ramnami Samaj:Its Contemporary Forms A little more than a century has passed since the Ramnami Samaj began, and during that time it has played an important role in the evolving religious, social, and political consciousness of the harijan community in Chhattisgarh. Amidst all the changes that have taken place in that time, three unique structural aspects of the sect have evolved: its organizational makeup, its members’ ritual dress, and its annual Bhajan Mela. A variety of specific developments, rooted in the samaj’s sociohistorical experiences and evolving religious philosophy, has led to the present-day shape of each of these. Organizational Structure Although the samaj has been in existence since the 1890s, it was not until after India’s independence that its elders seriously considered obtaining any form of official recognition. Most considered the police acknowledgment and protection at the samaj’s annual melas as being sufficient government involvement. Due to various factors, however, Ramnami leaders applied for and received status as a religious organization in 1960. Since then, the degree of its official structure remains relatively minimal. There has been little added to the organizational makeup beyond what was created for the purpose of meeting the legal threshold and requirements to become a government-recognized religious body. For sect members, all social structures have an inherent hierarchy, and thus run the risk of creating inequality. Throughout much of India, caste organizations have long served as fundamental governing and unifying bodies for the various jatis, or subcastes. Generally , all the members of a jati in a village or set of neighboring villages in a region collectively comprise a caste organization. These, in turn, are governed by a panchayat, or council of leaders, chosen formally or informally from among the elders of the subcaste.1 Such organizations have been vital in looking after the interests of their caste membership. In Chhattisgarh as well, every caste-Hindu jati has had its own caste organization, but until recently, Untouchables were forbidden from having any such formal body. This prohibition served to impede Ramdas Lamb: Rapt in the Name page 77 77 whatever organizing efforts they might otherwise undertake in seeking to better their social, economic, or political situation. They were often less able to garner jati solidarity, especially in their dealings with their caste-Hindu neighbors. While such a ban did not prevent them from cooperating, it did limit the extent to which they could officially operate as a unit. Functionally, this caused the harijans in Chhattisgarh to be less dependent on their particular subcaste and more reliant on their own smaller clan groups. It also led them to seek alternative social and religious structures for gaining a sense of belonging and security. This is but one of several reasons for the proliferation of religious movements among the low caste in Chhattisgarh. Since the early days of the Ramnami Samaj, there has been a reluctance to develop an elaborate organizational structure. Elders say this feeling came from Parasuram’s frequent warnings against bureaucracy, hierarchy, and antagonizing the orthodox-caste Hindus of the region. He rejected the designation “guru” and a lineage to succeed him, because he had apparently seen how often persons in formal positions of power end up abusing their rank and authority. After his death, an informal ruling council of some of the more seasoned elders was chosen . The council, whose members came to be called “sadasyas,” was organized primarily to help maintain a sense of cohesion. It was not empowered to establish a hierarchy, a sophisticated body of doctrine, or a comprehensive defined philosophy beyond the promotion of the practice of Ramnam. In the early years, the only decisions the sadasyas had to make dealt with the preparations for and staging of the yearly melas and other occasional gettogethers . Other than regulations dealing with the festivals, the rules formulated in the 1930s mandating vegetarianism and abstinence from alcohol were some of the only laws passed by the ruling council prior to the sect’s incorporation in 1960. Normally, the sadasya council has had little else to do and thus only meets officially two or three times each year. In times of crisis, such as during World War II, the 1974 Arab oil embargo, and extreme droughts, the council has had special meetings and drafted rules in attempting to deal with the situations and alleviate the ramifications of these events on the Ramnamis. When the sect became an of...

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