Michael Allen

Procession and Pilgrimage in Newar Religion

Introduction

Procession and pilgrimage in newar religion. Discover Newar religion in Kathmandu Valley: vibrant sacred sites and active worship via rituals, offerings, festivals, processions, and pilgrimages. Understand divine objectification.

Abstract

MOST VISITORS to Kathmandu valley are immediately impressed by the immense proliferation of physical manifestations of the sacred or divine. As well as the countless temples and shrines dedicated to almost every known deity of both the Hindu and Buddhist pantheons, not to mention numerous others of purely local significance, there is an almost infinite number of sacred places and objects scattered throughout the valley: some man-made structures, such as caityas, stupas, lingas, wells, statues and cremation grounds, others natural features, such as trees, stones, caves, rivers or hill-tops. Religion is, as it were, visibly made manifest wherever one turns. But what is perhaps even more striking is that this proliferation of sacra is matched by an equally visible emphasis on highly-organized human physical activity as the primary mode of religious worship. To an exceptional degree the Newars spend a great deal of their time, energy and resources making offerings at temples and shrines, performing sacrifices and other elaborate rituals, attending numerous and popular festivals and fairs, and participating in processions and pilgrimages. These two features of Newar religion, that is to say the objectification of the divine and the proliferation of rituals of the physically active or 'doing' kind, are but two sides of the same coin. Because the divine is scattered around the landscape in a great variety of physical forms, so too is there a corresponding development of ritual procedures designed to bring worshipper and deity into productive contact.

Review

The title "Procession and Pilgrimage in Newar Religion" and its accompanying abstract present a compelling and well-articulated focus on the unique characteristics of religious practice within the Kathmandu Valley. The abstract effectively sets the stage by highlighting two central and interconnected features of Newar religion: the "immense proliferation of physical manifestations of the sacred or divine" across the landscape, and a corresponding emphasis on "highly-organized human physical activity as the primary mode of religious worship." This dual observation – the objectification of the divine and the prevalence of active, 'doing' rituals like processions and pilgrimages – forms the core analytical framework, positing them as two sides of the same coin, where a scattered divine necessitates specific ritual procedures for productive interaction. The strength of this proposed work lies in its clear identification of a pervasive and visually striking phenomenon in Newar religious life, and its immediate attempt to provide a conceptual link between landscape and practice. The abstract promises a rich ethnographic examination by referencing a wide array of sacred objects (man-made structures, natural features) and rituals (offerings, sacrifices, festivals, processions, pilgrimages), drawing from both Hindu and Buddhist traditions, alongside local deities. By focusing on the tangible and active aspects of worship, the paper offers a valuable contribution to understanding how religious beliefs are not merely internalized but are visibly and physically enacted, shaping and being shaped by the environment. While the abstract masterfully introduces the premise, the full paper will be crucial in unpacking the intricate mechanisms and theoretical underpinnings that connect the objectification of the divine with active ritual engagement. Future work should delve deeper into the specific socio-cultural contexts, historical developments, and the lived experiences of Newar practitioners that give rise to and sustain these forms of worship. A comprehensive analysis would benefit from exploring the symbolic meanings attached to these physical manifestations and activities, as well as the social organization and communal identity fostered through participation in processions and pilgrimages. This promises to be an insightful study, shedding light on the dynamic interplay between sacred space and religious performance.

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