This document provides an overview and analysis of the Parojan ritual tradition in the Marwari community in India. Parojan is a ritual performed for all members of a family, especially male members, before marriage. It involves ceremonies over multiple days where the family offers prayers and food offerings to their Kul Devi (family deity). Traditionally, the presence of a male child was necessary for the ritual, though families without sons would adopt or use a coconut as a symbol. The document examines the history and details of the ritual through interviews with participants and elders in the community. It finds that while Parojan was strictly followed in the past, modern families have adapted the tradition with some modifying the gender requirements.
Ganesh Chaturthi is a Hindu festival celebrated in honor of Lord Ganesha.It is celebrated on the occasion of birthday of Lord Ganesha. It is also known as Vinayaka Chaturthi or Vinayaka Chavithi .
To see more presentations on various interesting topics and to get notes for Computer visit my blog : https://aviyalpresentations.wordpress.com/
this is a presentation made in DELHI on 30th may for save the girl child and say NO to sex selection in the IIS 2012 CONFERENCE...........
WE ALL NEED TO UNDERSATND OUR SOCIAL RESPONSIBILITY AND BE "GOOD DOCTOR"................
Ganesh Chaturthi is a Hindu festival celebrated in honor of Lord Ganesha.It is celebrated on the occasion of birthday of Lord Ganesha. It is also known as Vinayaka Chaturthi or Vinayaka Chavithi .
To see more presentations on various interesting topics and to get notes for Computer visit my blog : https://aviyalpresentations.wordpress.com/
this is a presentation made in DELHI on 30th may for save the girl child and say NO to sex selection in the IIS 2012 CONFERENCE...........
WE ALL NEED TO UNDERSATND OUR SOCIAL RESPONSIBILITY AND BE "GOOD DOCTOR"................
Ganesha Chaturthi, the great Ganesha festival, also known as 'Vinayak Chaturthi' or 'Vinayaka Chavithi' is celebrated by Hindus around. Celebrate this Ganesh Chathruthi with Shamuns Flowers order sweets online.
There is biggest and Important role of parents in our life and development. Our Father love and goodness is very bigger than the any Mountain and our mother love and goodness is much deeper than the any Sea. Every Father and mother play very prestigious and important role in our mental, physical, social, financial and most important in Career development. So here are some points which show importance of parents and role of parents in a child's life.
Ganesha Chaturthi, the great Ganesha festival, also known as 'Vinayak Chaturthi' or 'Vinayaka Chavithi' is celebrated by Hindus around. Celebrate this Ganesh Chathruthi with Shamuns Flowers order sweets online.
There is biggest and Important role of parents in our life and development. Our Father love and goodness is very bigger than the any Mountain and our mother love and goodness is much deeper than the any Sea. Every Father and mother play very prestigious and important role in our mental, physical, social, financial and most important in Career development. So here are some points which show importance of parents and role of parents in a child's life.
MARRIAGE PRACTICES1Marriage Practices used .docxinfantsuk
MARRIAGE PRACTICES 1
Marriage Practices used in Two Different Cultures
By: Marnicia Moody
1/17/2015
ANT101: Introduction to Cultural Anthropology
Instructor: Heman Sweet
MARRIAGE PRACTICES 2
Marriage Practices used in Two Different Cultures
Marriage practices have been around for decades. The way each culture celebrates their
new found love is different in every culture. The two cultures I am going to focus on are Oraibi
and Hindu. The way each of these cultures share their new life is not only beautiful but it is very
different. In this essay I will discuss how the two cultures celebrate and prepare to wed.
The Oraibi tribe resides in the villages of Tusayan which is located in Arizona. The
Hindu tribe resides in places like India and Nepal. Hinduism is one of the oldest religions in the
world. The marriage ceremony of the Oraibi tribe is both complicated and long-lasting. The
marriage ceremony of the Hindu tribe is long and spiritual.
The Oraibi tribe also goes by the name of Hopi Indians of Arizona. Among the Hopi
Indians marriage by purchase does not exist. (H.R. Voth, 1990) They believe that you should be
able to marry whoever you want. They actually keep their relationship from the public until they
are ready to marry. Then the man asks the father for her hand in marriage. In some cases the
mother and the father may have some input in the two being married but it is less likely to
happen. When two people marry because they want to it is believed that the marriage will last
longer.
The Hindu culture uses a different approach to marriage. In a Bengali Hindu marriage
negotiations for marriage begin either directly or indirectly. They start of by making matches
between the boy and the girl depending on how powerful their families are. In all these cases out
of pocket fees are to be paid; and, in the event of a successful negotiation, a certain fee must be
paid. (D.N. Mitra, 1946). The next step is a party where the girls and the boy’s relatives go to
each other’s parties to select two or more boys or girls to wed.
MARRIAGE PRACTICES 3
The final selection of both parties will depend on what the men of the family have to say.
In the Oraibi tribe they even have a ritual for the big wedding day. They start by making
sure the wedding is set for autumn or winter because during summer and spring they are usually
working in the fields. As soon as the mother or aunt knows about a woman in their family getting
married they start by doing her hair in a hitherto which is worn between two coils and ties a knot
in the loosened hair of each side. Then either later in the day or early morning the bride to be and
her mother take a meal made from white corn to the future husband.
When the bride gets to the future husbands house she immediately starts working on
making white corn meal and the mother returns home. The men go about their usual day of work.
When it gets lat ...
Write a 5 pageapprox 5000 word research paper on the topic below..docxambersalomon88660
Write a 5 page/approx 5000 word research paper on the topic below. The paper must be single spaced, 10 point font with one inch margins. Use footnote citations for all ideas, information and quotations. Include page numbers on the bottom of each page and your name and tutorial number at the top of the first page. The last page should include an alphabetical bibliography of all of the sources you consulted to write the paper.
How does Buddhism shape social life and politics? Offer an analysis of how the ideas, texts, symbols, ethics and/or practices of Buddhism shape social hierarchies and politics in terms of:
Ethnicity
Gender
Nationalism
Sexuality
Warfare
Modernity vs Traditionalism
You must focus on one historical event, issue, movement or problem,
In one geographical place (one country or better yet one region in one country)
And one time period.
If you write on the 19th, 20th, or 21st centuries you must focus on a 20 year period
You must identify at least two different interpretations of Buddhism operative in the event/issue/movement and explain how each interpretation has established it authority.
IMPORTANT:
How does Buddhism shape social life and politics? Offer an analysis of how the ideas, texts, symbols, ethics and/or practices of Buddhism shape social hierarchies and politics in terms of: • Ethnicity • Gender • Nationalism • Sexuality • Warfare • Modernity vs Traditionalism You must focus on one historical event, issue, movement or problem, ★ In one geographical place (one country or better yet one region in one country) ★ And one time period. If you write on the 19th, 20th, or 21st centuries you must focus on a 20 year period If you write on the 18th century or earlier you must focus within 100 years. You must identify at least two different interpretations of Buddhism operative in the event/issue/ movement and explain how each interpretation has established it authority. The topic is completely open to you to choose. For those who would like some inspiration here are some places to start. Please note that if you start with sources suggested below you must find other sources on your own later.
PLEASE FILL THIS UP, AND SEND IT… SO I GET THE IDEA OF HOW YOU WILL DO THIS ESSAY! THANK U!
Thesis: This is the thesis which explains the argument you are making! Please just write approximately 2 sentences!
1. Sub-Claim One
1. Evidence
2. Evidence
3. Evidence
2. Sub-Claim Two
1. Sub-sub claim (maybe not necessarily)
1. Evidence
2. Evidence
2. Sub-sub claim
1. Evidence
2. Evidence
3. Sub-claim three
1. Evidence
2. Evidence
I CHOSE: GIRLS AND RITUALS IN BURMA, NEPAL!
My BIBLIPGRAPHY: IT MIGHT HELP YOU! IT ASKS ME TO CHOOSE one historical event, issue, movement or problem! I BELIEVE I HAVE CHOSEN A PROBLEM! It is that women need to have rights in Nepal! And should be treated equally in religion, tradition, and politics! I CHOSE 20TH CENTURY! PLEASE simply follow the instructions on the top! Thank you so much!
.
Essay on My Familys Ancestry
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Essay on My Family
A Story Of My Family
My Family : My Own Family Essay
My Family Essay examples
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The impact on marriage - love vs arranged marriage, gay marriage, inter-religious, inter-racial. Marriage ceremonies -Sunday marriages. Divorce. Single parent. Working mothers. Changing lifestyle. Nuclear family. Funeral rites. Birth ceremonies - naming ceremonies. The Pundit. Influence of other groups.
The most beautiful aspect of Indian religious and social traditions has been their flexibility and adaptability.
In recent decades, superstitions, fears, desires, frivolous rituals and ostentatious celebrations have begun to dominate the sense of religiousness, rather than selfless prayers for general social well being, efforts to immerse into Nature, creating a path towards attainment of spiritual goals, and self-elevation as a human being.
But these distortions and irrationalities that have infested the social and religious customs and practices cannot be an argument against the religion itself.
The study of Indian religion, social customs and practices has encouraged me to adapt these customs and practices to suit my understanding and affordability.
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This project is a part of the Andhra Pradesh Government’s effort to develop food related enterprises, through a holistic entrepreneurship cycle. It will cause positive externalities for the tourism and the highlights of the process include the research, final visual communication and business structure, and the entire process behind the spatial design. Being a spatial design student, the intention behind the design is based on the research entirely, keeping in mind the client’s requirements, and the community apprehensions, and the customers’ aspirations. My project includes the design of the parking, landscaping, and the physical, exterior structure. The primary aim of the project is to create an environmentally sustainable restaurant, which fully exploits the natural lighting and ventilation available, while employing rainwater harvesting techniques to recharge the underground water table. The landscape and the restaurant itself will be designed so as to allow for maximum air flow, with ambient vegetation to provide a natural source of shade and cooling. The ambiance of the restaurant will be maintained as relaxed and peaceful as possible, to provide for a more pleasant dining experience. The design will be a blend of the traditional and the modern, due to the mix of local sourcing, and sustainable design philosophy.
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Impact edge, A restaurant in every village. Seminar 2 Ameeshi Goenka
The presentation briefly talking about the research, the business model canvas of the proposed highway restaurant, detailed concepts and the design process.
A community research backed by the existing business models of works the SHG of Andhra are involved in to create a food business platform for them which will be owned and operated by them only.
In this report, the main subject of discussion is Lakshmi Nivas, house no. 301, situated on Narayan Pillai Street. The paper focuses on looking at the entire region of Shivajinagar historically and then narrowing it down to Narayan Pillai Street. The entire streetscape of Narayan Pillai Street was done collaboratively by all the students of class before we broke into our individual house reports. The information gathered as a whole has also been included in the paper which adds more depth to it. Lakshmi Nivas’ historical significance has been derived from the information shared by the owners of the house and the neighbouring shopkeepers. The analysis of the physical structure has been performed through several site visits and photographs. The proposal is based on the concept of shop-housing, which is the local socio-economic trend prevalent, also inspired by the conservation of shop-houses done by the URA on Joo Chiat Road in Singapore.
Short paper on Adaptive Reuse and Heritage Selection Criteria. Also, looking at Bangalore as the spatial context as it was during the colonial period and how it is today.
Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
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June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
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Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
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1. PAROJAN
INTRODUCTION
For the greater part of India's history, it has been believed that a male child of a family bears
greater importance than a female child. This view has been passed down for several centuries by
our ancestors. Many beliefs and superstitions leading to the male dominance in our society have,
thus, survived to the present day, although with modification. *This may be observed in the way a
family name is adopted, and continued, the possession and inheritance of property, funeral
practices, the type of support given to extended family etc. As a result, many modern Indian
couples would still prefer to have a male child, if only for the absence of a perceived burden on
them economically. A side effect of this would be the existence of rituals that are performed for
the happiness and prosperity that are brought to the family by the male child.
On that note, I would like to share my research on one such ritual, 'Parojan'.
Parojan is a traditional Marwari custom performed for each and every individual of a family before
marriage. As such, it is not performed in every Marwari family. This is due to the fact that different
families worship different Kul Devs. Under some Kul Devs, it is required that every member of the
family has Parojan performed before marriage. Parojan is normally performed for the male
members of the family. If a couple does not have a male child, then a male child is either adopted,
or the ceremony is performed with the child being represented by a single coconut.
To me, Parojan is an interesting topic for research. It is a tradition that has been practised for
several generations, and has been followed very rigidly by a specific group of families in the
Marwari community. Even so, it has remained relatively obscure to those outside the Marwari
community, and has never been formally documented. It had been practised with great sincerity
until around fifteen years ago. Since then, families have made their own modifications to it. In
certain cases, in order to perform the ritual for the benefit of their female children, some families
choose to adopt a male child from within the extended family. This causes many changes in the
structure of the extended family. An area of study that I believe deserves focus is how the adopted
child copes with the day to day events of his new family, and what changes said family makes for
the sake of the child.
HISTORY / LITERATURE REVIEW
Parojan is a ritual that has been ingrained in the family traditions for several generations. My
family's Kul Devi is Rani Sati Dadi. It is a rule for every member of the family to have the ritual
performed before marriage.
In previous generations, this ritual was performed with seriousness and strict adherence to
tradition. Every family would pray for a male child. Were a couple to not have a male child, the
couple would opt for adoption without a second thought. This custom has been followed for
several generations, but few questioned the reason behind performing the Parojan.
According to the fourth research participant, Parojan was started when an elite Marwari lady had
four to five daughters, but no sons. She prayed to her Kul Devi for a male child, and pledged to
2. make a number of offerings to the Kul Devi to that effect. It so happened that exactly after nine
months, she gave birth to a healthy son. Whatever she promised as offering to the Devi are the
ceremonies that we perform for Parojan. Since then, this ritual has been followed by many
Marwari families for the wellness of their own or adopted son.
Very few families still practise the ritual, and even then, it is different for the families that do
practise it. After conduction of the interviews, it came to my knowledge that Parojan, in fact,
refers to two rituals.
- The first is a rite or ceremony where a girl receives piercings to either the ears,
nose or both.
- The second, as originally discussed is a ritual that is performed by all members of a
family before marriage.
This paper shall limit itself to the latter, which is the tradition followed in my family.
METHOD
The interview process was in-depth, while remaining conversational, and centred around the
sharing of experience. Since the second research participant was reluctant to explain the entire
ritual with it's quirks from scratch to me, the first research participant offered to perform the
interview process instead. She was able to coax my second research participant into discussing the
Parojan, by telling her that it was for a college project. The conversation between them was of a
casual nature, where each part of the ritual was named and discussed. Shortly after, was the
process of interviewing the first research participant, wherein the details of the ritual were
discussed, along with the personal account of the third research participant. On the whole, the
process proved to be very long, and very informative.
The Parojan of the first research participant’s children were done by the second research
participant so I decided to interview her as she has been an integral part of the ceremony in her
past.
The second research participant has had Parojan performed for a number of her family members,
including me. Therefore, I decided that she would be an excellent candidate to interview for this
topic. As she was part of the ceremony, and performed the ritual for the Parojan of my brother
and I, I also decided that my mother would be a perfect choice for the interview.
I chose to question about the third research participant primarily because he was actually adopted
for this ritual and future support into a new family.
The fourth research participant was interviewed much later on for her views and opinions on the
impact of Parojan, the importance given to males over females in the Marwari community, and
the reasons behind it.
THE CEREMONY
From the interview with the first and second research participants, I gathered that, the members
of the family conducting the Parojan will leave their home under the shade of the traditional
“chunri” and walk to the family temple where the “pujari” or priest will give them the “devi” to
3. take home for the duration of the ceremony. Following that, the ceremony of “haldat” takes
place. In this ceremony, the members of the family create rangoli out of crushed dal. Then, the
family offers five bags of raw wheat, each weighing sixteen kilograms to the Devi. The wheat is
later ground in order to prepare dishes such as sweet oats, “poori”, “halwa” and others, which are
eaten by the family members as “prasad”. The remaining prasad is distributed among the
domestic help, and the underprivileged. The same night, the “ratri juga” is celebrated. Here, a
“diya” is lit, and the ancestors of the family are invoked in order to seek their blessings.
Throughout the night, the family remains awake. “Mishranis” sing the “geet”, and all female
members of the extended family apply “mehendi” or henna on their hands and feet. The following
morning, the entirety of the husband's side of the family along with the wife proceed to the abode
of the wife's extended family, and take part in a ritual bathing. They then wear new clothes
presented to them by the parents-in-law of the husband. Afterwards, the entire extended family
proceeds under the shade of the “chunri” to the place where the Parojan for the children will be
carried out. The ceremony itself takes place in multiple parts. The first part is the “anchjala” which
involves the wife and her brother, and is followed by the wife and her sister-in-law. Here, the wife
presents money to the elder females of the family, and seeks their blessings. The husband and
children also seek the blessings of the elders by the act of touching their feet. Then, food and
presents are brought and distributed to the entire family by the wife's parents. On the same night,
after dinner, the “Devi” is returned to the family temple, and given back to the “pujari”.
For every Parojan, the presence of the male child is strictly necessary. Should this not be the case,
the place of the male child is taken by a symbolic coconut. In ages long past, were a family to not
have a male child, it would adopt a son from the extended family. The adoption would take place
following all legalities and religious considerations.
As a specific example, the third research participant was adopted by the older brother of his
father, as all his children were daughters. His new family raised him and educated him as their
own. He was considered responsible for the well being of all his adoptive sisters, and was entitled
to a share of the property. All proceedings were done legally and according to the Marwari
customs as well.
In the days before rapid communication, were a male child to be born to a family, then the mother
or sister of the child would hit a brass plate with a “belan” or rolling pin to announce to the
populace that a boy was born to the family.
ANALYSIS
Parojan is a fairly unique ceremony in Marwari culture. Perhaps the most unique part of the
ceremony is that, for the couple, it is almost like being married once again. However, this time, the
ceremony takes place with their child on their laps. The smaller ceremonies that make up the
Parojan are near identical to those performed for a wedding ceremony. What is amazing about the
ritual is that even in this age of our ever-greater understanding of science and the ways of the
universe, we still follow symbolic practices such as the invocation of our ancestors, for their
blessings. It is puzzling to know that the many questions one could ask about the ceremony, such
as the necessity of the ceremony, the rigidity with which it was followed, and the significance of
the coconut as a place holder or stand-in for the male child, have gone unasked to the elders.
4. The families that still follow this ritual strictly will not under any circumstances have their children
marry without the ceremony being performed. Although the custom is now limited to a few
Marwari families, the faith with which they keep this tradition alive is very strong.
DISCUSSION
This ceremony places large importance on the male child of a married couple, the reasons for
which being mentioned earlier, and to be discussed in greater depth. A principal aspect of this
ritual is the adoption of a male child if the couple does not have one of it's own, though this is not
mandatory in the present day.
It is important to note the effects of placing such importance on the male child. One aspect of this
is the propagation of this unbalanced view on to the next generations, as a consequence of lifelong conditioning to believe the same. It leads to the domination of the male sex over the female
sex, leading to a patriarchal society, and the preference of having a male child over a female,
which in extreme cases can lead to female infanticide.
In the view of the fourth research participant, it was considered essential to have at least one male
child in every family. In the case of an only male child, regardless of the nature, behaviour and
capability of the son, he would be given a long leash, and any untoward behaviour tolerated,
simply because he was the only son. The belief would be that only that child would be able to
protect the family, carry on the family name and family business, and help the parents in their old
age. A daughter is viewed as a liability more than anything else, and as such, might not be
educated. The family would wish to marry the girl and join a new family as soon as possible. After
the “kanya daan” ceremony in the wedding, the woman stays in the house of her husband and
parents-in-law. Her birth parents are disallowed from even taking a glass of water from the
woman's new family. All major responsibilities would be shouldered by the son, who would also
inherit all property, assets and liabilities of the family, while the daughter would be a house-wife
in the family she married into. This was followed rigidly by the Marwari community till around fifty
years ago.
**Even in the Ramayana, it may be seen that Dasaratha’s sons are given the primary importance.
As the story follows, Dashratha performed two Yagnas with the help of Sage Rishyasringa on the
advice of Vashistha. One was the Ashwamedha and other was the Putrakameshti. As the
conclusion of the Yagna drew near, Agni sprang out from the Yagnakunda and handed Dashratha
a pot of kheer, advising him to distribute it among his queens. Kaushalya ate half the kheer,
Sumitra ate a quarter of it. Kaikeyi ate some and passed the pot back to Sumitra, who consumed
the kheer a second time. Thus the princes were conceived after the consumption of the kheer.
Since Kaushalya had consumed the largest portion she gave birth to Rama. Sumitra gave birth to
Lakshmana and Shatrughna. Kaikeyi gave birth to Bharata.
In recent times, however, the parents have been making a conscious effort to treat their children
equally, unlike the differential treatment experienced by themselves during childhood. Several
families have stopped performing this ceremony, and the female children are given education, and
are encouraged to work. They are also given a fair share of both family property and
responsibilities. They no longer leave the families of their birth after marriage. Instead, they add
the husband's family name to their own.
5. SUMMARY
Parojan, along with it's sub-rituals are performed during the same consecrated days on which
marriages are to take place, according to the Marwari calendar. The ritual is of great importance in
the community, and is performed in a most extravagant manner, attended by every member of
the extended family, and held for between four and seven days at the native place of the married
couple. My own family has been practising this ritual as a custom for several generations.
With regards to the ritual, it is either performed in a grand manner, or not at all. In the present
day, the importance and faith people place in rituals has been diluted. Instead, practicality in life,
and living accordingly, are of greater concern. There is conscious effort among the people to
ensure that men and women are treated equally. Due to all these factors, the relevance of Parojan
is shrinking rapidly, and the custom is doomed to fade away, sooner rather than later.
REFERENCES
*PBS NEWSHOUR. (2013). Pervasive Preference for Baby Boys Over Girls Prevails Among Parents in
India. [Online Video]. 23 April. Available from: http://www.pbs.org/newshour/bb/world/janjune13/india_04-23.html. [Accessed: 02 October 2013].
**Wikipedia. 2013. Dasharatha. [ONLINE] Available at: http://en.wikipedia.org/wiki/Dasharatha.
[Accessed 22 October 13].
APPENDICES
3 interview recordings
One telephonic interview wherein the first research participant interview the second.
2 face to face interviews with the first and the fourth research participants.