Introduction
Communication is a vital facet in today's’ social setting. The complexities emergent in the current settings are as a result of divergent contributing factors that entwine to yield an amiable stance. In different cultural settings, there are belief systems that are both emergent and sustained based on different contributing reasons. For example, most cultural festivities are as a result of an incident(s) that happened in the past which individuals and communities hold with high esteem. Such incidences are celebrated mostly with a lot of marrying, pomp and color. However, there is a challenge that emanates from fathoming the origin of a given cultural practice. A good example, one that has yielded heated debate is the celebration of Diwali. In this works, it has become imperative to question on the authenticity of some claims by societies and authors on the argumentative source of their assertions.
Questions for the Research
History and argument of Diwali
The history of Diwali celebrations is more of a myth than one can clearly claim to be the actual origin of the festivity. To start with, there is a general assertion that this festivity is majorly a celebration of light. According to Simha (2011), Tripathi, Choudhary and Agrawal (2010), Devere (2007), Fraunfelter (1997) and Kaplan (2006), there is a common agreeable ground that Diwali celebration was started as a celebration following the return of the then king Rama on his return from exile. It is commonly asserted that prior to his return, the region abroad had suffered fervidly in the hands of a ruthless king, casting a veil of shadow over the community setting and society as a whole (Tripathi, Choudhary & Agrawal, 2010). During this time, there were heinous acts done to individuals and communities as a whole by an increasingly wicked ruler who ruled with an iron fist. The mere mention of his name sent shivers through the spines of people, who were subjects to his merciless administration. King Rama is claimed to have launched a strong attack on this administration while in exile and succeeded in annihilating the villain; thus creating a channel for his return to a region performing poorly socially.
The return of King Rama marked a shift of state of affairs from a state of toil and hard labor to one of hope and fruition. For this reason, it is claimed that the Hindus lit so many candles during the return of their beloved, yet exiled king of the city. Therefore, as one looks from an elevated vantage point, it seemed like a city in flames although that was not the case. Shimmering in the dark of the night, these lamps lit the streets, as a sigh of hope rested on the shoulders of Hindus within the region, in addition to, other communities and visitors within their jurisdiction that were present at the time. This might sound absurd, claims Kaplan (2006), for South Asians and New Zealand to lay claim that this festivity has its root on their soil.
This assertion finds strong opposition from the works of Simha (2011) who connotes that Diwali has its roots in New Zealand. In this assertion, it is a common suggestion that the Diwali is more of a Hindu celebration with strong roots in India, which is a misconception, one that ought to be vehemently condemned with the rightful source of such assertions eliminated and the right sources of its origin in the lad of New Zealand and Southern Asia accredited. This might sound so much like an easy set of work, but the source of this reasoning seems skimpy, based on erroneous assertions. For example, Simha claims that the largest celebration of Diwali is mainly in New Zealand as compared to other regions. In this research by Simha, there is nowhere there is empirical data and/ or analysis that exemplifies on this line of argument making such assertions baseless and erroneous at the same time. It does beat logic how an erudite writer would make assertions based only on; observation of activities within their settings without clarifying the data collection process involved in this assertion.
As a point of clarification, it is clear to connote that a research and an assertion of this kind demands follow-up with empirical information based on what was considered to be big, moderate and little celebration stance adopted. It is commonplace for individuals to make assertions based on what they see on their media, which in most cases that regard such celebrations, may be skeptical in providing information that would try to dilute their celebration stance. One thing that is clear is the fact that the media has an increasing propensity to incline their reporting based on what they would like the public to see, but this might be subjective judgment and connotations that are breeding ground for erroneous assertions. Jutla (2001) and McCain and Ray (2003) agree on the fact that there are increasingly reasons that New Zealand and other South Asian regions, have adopted this standpoint.
For example, according to McCain and Ray (2003), it is commonplace to assert that during such times in history and based on the social setting that this celebration had, coupled with the fact that, at the time, there were increasing opportunities for individuals to venture in other regions, this was possible. Such immigrants, continues McCain and Ray, might have for one reason or another expressed their presence and connection with the celebration that might have led to a strong belief over the years that, indeed, the actual source of the practice was with the precinct of New Zealand.
It is also ludicrous for Simha (2011) to make assertions on the authenticity of the origin of Diwali practice having roots in New Zealand basing the argument with the acknowledgement of Diwali, not only as a public holiday, but as also having Trusts and Foundations initiated within New Zealand’s jurisdiction. For example, Simha highlights the Diwali celebrations that were held in Wellington that were organized by the Community Action Trust New Zealand (also dabbed CATNZ) that was also done in partnership with Asia New Zealand Foundation (dabbed Asianz). Asianz is an NGO whose principal activity is in building and enlightening New Zealanders on various cultural practices inherent of the country’s rich cultural source bank, as well as exemplification so as to ensure that these cultural practices are not only practiced but also understood in the history of the country (Simha, 2011; Jayasinghe & Soobaroyen, 2009).
Simha (2011) may have a strong basis given the fact that CATNZ supports the assertion that these celebrations as being mostly South Asian celebrations. However, there lack tangible links between such assertions and the connection with its origin as being New Zealand. Apparently, while trying to deny the irrefutable posits, Simha connote that many scholars claim that Diwali as having been celebrated since ancient times. Simha continues to note that these celebrations are claimed to have their origin from the citizens of the Ayodhya Kingdom, which is located in Central India. The assertion continues noting that there were millions of lit lamps in celebration of their king Rama, who was on his way back after slaying the ruthless and unrighteous Ravan of Sri Lanka. However, there seems to be some bits of controversy in the storyline especially given the fact that there seems to be a conceivable inclination to the fact that King Rama was not in exile, an issue that finds opposition in the works of Devere (2007), Kaplan (2006), Tripathi, Choudhary, and Agrawal (2010) as pertains this festival of light (Diwali).
It is undeniable that the celebration of Diwali in New Zealand is commonplace, with strong pomp and color accompanying these celebrations with feasting and peace building. It is also clear that the government as well as other NGOs have committed their time and resources in enlightening and educating the youth on various cultural practices. However, this exemplification of the origin of these celebrations as being from New Zealand seems to a great extent, to be baseless.
Problems with Diwali festivities
There are divergent views of the source of the celebration. To some extent, there have been some levels of animosity in different regions especially when it comes to arguments concerning its origin (see Fraunfelter, 1997, Tripathi, Choudhary, & Agrawal, 2010). However, the level of animosity is not as pronounced as to cause panic. The main reason for ease of containment of these differences is in the core of the celebration. By default, these celebrations are not for the return of a king from exile, going by the version of Hindus in India, but rather in the demise of an unrighteous king who ruled with an iron scepter within their regional boarders.
There are other challenges that are emergent in the Diwali celebration including work interruption especially given the fact that the celebrations span at times between the months of October and November (A Diary for 2001. 2001, Fraunfelter, 1997). There seems also to be some conjoining with religion, tourism and other facets that make the essence of the celebration complex in meaning. To some critics and historians, it is agreeable that the actual essence of the celebration is diluted (Tripathi, Choudhary & Agrawal, 2010). This has therefore contributed to the cultural practice being celebrated in different manners; thus sparking controversies on different fronts. For example, according to Kaplan (2006), research has shown that there in an increasing dilution of strong cultural practices like Diwali celebrations and their essence; especially given the fact that those on strange lands (immigrants) find that cultural intolerance makes them shift from a positive stance on their historically rich cultural practices to those within their regions of residence. This cultural shock makes it hard for individuals to leave their prehistoric cultural practices, yet they are faced with a new reality of having to adopt a new culture. Integration of these cultural practices dilutes the former in preference of the latter.
Diwali festivities and theoretical framework
Based on the complexity emergent in this festivity, it is imperative to use the theory of ethnoscape as discussed in the works of Appadurai (1990). By definition, the term ethnoscape is used in the context of Appadurai’s work with an inclination that exemplifies on the contribution of ethnic politics in the modern world. In this theoretical framework, there is an inclination towards the assertion of individuals who have higher propensities to move from one region to the next as a result of some underlying factors within their region of origin or some attractive facets that glitter in the region they seek to reside in future.
The framework starts by considering the contribution that tourism has in spreading cultural practices (Appadurai, 1990). To some extent, there are tourists who visit a region to study their cultural practices and then utilize this knowledge to come up with articles and books that try to exemplify on these practices. To some extent, these tourists aid in the documentation of cultural practices that can be studied world abroad. However, given the fact that they are only tourists, their understanding of the depth of the information that needs to be incorporated due to constraints of wordings can be used to cover some ideologies comprehensively. This therefore confines the definitions and exemplifications to the understanding of these tourists on the cultural practices. Rarely do these tourists spend ample time to both understand and know the depth in a holistic manner, of what is said.
Secondly, immigrants tend to carry with them the cultural practices although, in some regions, these practices are fervidly suppressed, while in other cases these immigrants try to integrate these practices with those from within their current residence. Integration does not quite guarantee smooth sustenance of the cultural practices as exemplified in the works of Appadurai (1990). The challenge is execrated in the case of refugees and modern day colonization and slavery. Take for example, while Tibetans are said to be free, the contrary is applicable with high stress and oppression levels from their regional neighbors. The same case is applicable in the case of Barma with increased transit, barriers to trade imposed thus movement, and freedom is highly restricted.
As if that is not enough, Appadurai (1990) goes ahead to highlight the plight of those in exile who rarely remember to celebrate due to the hardships that surround their residence on foreign soil while, in some cases, they are in hiding thus their outward portray of the celebration is verboten. Appadurai goes ahead to add the contributions that guest workers, in addition to, other moving groups have to such festivities. It is noted that men, similar to their women counterparts especially those residing in rural settings, have a fantasy of wanting to move from these settings in India to Poona and Madras with increasing inclinations towards Dubai and other regions internationally (Appadurai, 1990). This complex mix in divergent cultural practices makes it hard to fathom what the future holds.
The future of Diwali
The future of Diwali celebrations may be obscured especially with increased communication channels. To point out one emergent communication setting, a quick peek at current communication channel, it is evident that there seems to be a new communication trend and language that is taking shape in the social media platform. The ease on communication makes it easy for cross-cultural integration as well as ease of erosion of cultural practices. Individuals who would rather be associated with the X, Y, and Z generation would rather shelve their inherent cultural practices in preference of a perceivable modern cultural stance. Simha (2011) complains of the current dilution level of Diwali celebrations with the inclusion of aspects that were there before never a part of the celebrations. This is a worrying trend, one that shows that Diwali celebrations may be an integral of divergent cultural practices based on regions of residence; thus the original festivity may only retain the name and days of celebration with a hybrid of what would be an astute cultural practice.
Conclusion
In conclusion, it is clear that, despite earlier posit that Diwali has its roots in New Zealand, strong support shows that this Hindu practice has roots in India with roots spreading globally. It is also good to note that cross-cultural integration, coupled with divergence in regions of residence is likely to affect Diwali celebrations in future as exemplified in Appadurai’s theory on ethnoscape.
References
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