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Symbol and Sustenance: Cattle in South Asian Culture

机译:象征与支持:南亚文化中的牛

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Domesticated Indian zebu cattle were present on the western margins of the South Asian subcontinent as early as 6000 B.C. Cattle were important in the agricultural economy of the Harappan civilization of the Indus Valley, but archaeological evidence suggests the bull was also assuming a symbolic or religious role in this culture during the third millennium B.C. There is, however, little to suggest that the cow was viewed as sacred. Following the decline of the Harappan civilization, northwestern India was settled by Aryan-speaking peoples who laid the foundations of modern Indian society. The Aryans were pastoral by nature and the economic importance of cattle to this society is mirrored in the role of cattle in ritual, in the pastoral symbolism of the Vedic literature (the ancient religious literature of Hinduism), and also in the association of the cow with various Vedic deities. Yet, again there is nothing to suggest the cow was viewed as sacred at this time. It is not until the appearance of the ahimsa philosophy at the end of the Vedic period, and the acceptance of this belief in the major religious philosophies of the region (Jainism, Buddhism, and later Hinduism), that the concept of the sanctity and inviolability of the cow began to crystallize. The “sacred-cow concept” appears as established doctrine in Hindu literature by the end of the medieval period (ca. fourth century A.D.), although popular practice appears to be at variance with this doctrine. A variety of historical, political, religious and social factors appear to have contributed to the general acceptance of the sacred cow doctrine by the Hindu population at large. During the 1960s, the “sacred cow” was at the center of a controversy in the social sciences concerning whether the concept was essentially religious in nature or reflected the ecological realities of the cattle economy of the Indian subcontinent. This debate notwithstanding, cattle remain central to the Indian economy, but also play a significant role in the religion and rituals of modern Hinduism, particularly those related to the worship of Krishna. Cattle have also assumed a political role in contemporary India, with anti-cow-slaughter legislation and the protection of the cow being identified with the emerging Hindutva movement. No understanding of South Asian culture can be complete without an awareness of the economic, historical, political and religious dimensions of cattle in the Indian subcontinent.
机译:早在公元前6000年就在南亚次大陆的西部边缘出现了驯养的印度牛。牛在印度河谷的哈拉潘文明的农业经济中很重要,但是考古证据表明,公元前三千年公牛在这种文化中也起着象征性或宗教性的作用。但是,几乎没有什么暗示牛被认为是神圣的。随着哈拉潘文明的衰落,印度西北部定居了讲雅利安语的人民,奠定了现代印度社会的基础。雅利安人天生就是田园牧人,牛对这个社会的经济重要性体现在牛在仪式中的作用,吠陀文学(印度教的古代宗教文学)的田园象征意义以及牛的交往中与各种吠陀神灵。然而,再次没有什么暗示这头牛被认为是神圣的。直到吠陀时代末期的阿希姆萨哲学的出现,以及对该地区主要宗教哲学(Ja那教,佛教和后来的印度教)的这种接受,才有了神圣和不可侵犯的概念。牛的头开始结晶。到中世纪末期(约公元四世纪),“神牛的概念”在印度教文学中已成为既定学说,尽管流行的做法似乎与此教义不同。各种历史,政治,宗教和社会因素似乎促使整个印度教徒普遍接受了神圣的牛教义。在1960年代,“神圣的牛”一直是社会科学争议的中心,该概念是否本质上是宗教性质的,还是反映了印度次大陆牛经济的生态现实。尽管进行了这场辩论,但牛仍然是印度经济的中心,但在现代印度教的宗教和仪式中,特别是在与克里希纳崇拜有关的宗教和仪式中,也起着重要作用。牛在当代印度也发挥了政治作用,反牛屠杀立法和对牛的保护被新兴的兴都瓦运动所认同。如果不了解印度次大陆牛的经济,历史,政治和宗教层面,就不可能完全理解南亚文化。

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