Harald Tambs-Lyche | |
---|---|
Born | 1946 (age 76–77) [1] |
Nationality | Norwegian [2] |
Occupation | Anthropologist |
Spouse | Marine Carrin |
Academic background | |
Education | Doctor of Philosophy |
Alma mater | University of Bergen |
Thesis | Power and Devotion: Religion and Society in Saurashtra (1992) |
Academic work | |
Discipline | Anthropology |
Sub-discipline | Ethnology Social anthropology |
Institutions | Professor emeritus of ethnology at the University of Picardy Jules Verne |
Main interests | Caste system in India Ethnicity History of social stratification in India |
Harald Tambs-Lyche (born 1946) is a Norwegian ethnologist and social anthropologist.
Tambs-Lyche earned a doctorate degree from the University of Bergen in 1992 with a doctoral thesis on the research subject of 'religion and society' in the Saurashtra region of India's Gujarat. He worked at the University of Bergen as a lecturer of social anthropology and retired as a professor of ethnology from the University of Picardy Jules Verne. His research interests includes the history of social stratification and the caste system in India.
Harald Tambs-Lyche is married to Marine Carrin. [3] [note 1]
Tambs-Lyche did his master's in 1972 with the thesis titled "London Patidars" and his Ph.D. in 1992 with the thesis titled "Power and Devotion:Religion and Society in Saurashtra" —both from Norway's University of Bergen [5] [6] —and worked at the university as a lecturer of social anthropology. [7] He is a professor emeritus of ethnology at the University of Picardy Jules Verne in Amiens,France. [8]
Between starting of the 1970s and August 1972,Tambs-Lyche conducted field research on the "life and actions" of Gujarati Patidars living in London who had moved in Britain in the 1960s. He did anatomization of the Patidar's "mercantile ideology" and proffered that it distinguishes these immigrants from the British people and "constitutes the major element in the construction of an ethnic boundary". Fredrik Barth's view on the ethnic groups and boundaries and Barth's "idea of 'choice' and of seeing the 'rules' of society as generative,rather than as static and fixed" significantly shaped his study,though in his study,he went over the "idea of constraint" in larger depths than Barth. Marcus Banks suggests that Tambs-Lyche,along with Sandra Wallman,is amongst the few scholars who have comprehensively worked on the research ideas of Barth. [9] He participated as an associate fellow in the project "History and Theory of the Anthropology of India" which was convened by Peter Berger at the University of Groningen in the Netherlands. At the program,he studied "the implications of Barth’s theories of ethnicity for an urban and modern setting". [10] [11]
Tambs-Lyche developed interest in "history and theory of caste" and worked on the subject with a focus on Gujarat's Saurashtra region. He studied "the changing constellations of caste" in the region with regard to the period from 800 CE to the British Raj and in the present-day society "from an interactional point of view". [11] He did research on the goddess cult and Swaminarayan sect in Gujarat and highlighted the socioeconomic changes in the Gujarati society,which according to him,were responsible for the rise in prominence of vegetarian male deities at the expense of the goddess who was associated with "blood and meat". Farhana Ibrahim do not agree with his argument that the increasing tendency towards vegetarianism contributed to the decrease in goddess worship in Gujarat. She reasons that this argument "fails to take into account the fact,that the goddess herself can undergo a transformation" and be "made vegetarian". She gives an example of the goddess Ashapura who became "vegetarian and non-violent" and is worshipped in Gujarat's Kachchh region. Ibrahim notes that Ashapura has,however,"lost her status within the earlier context,where she was the guardian goddess of an independent Kachchh". [12]
He studied "the relations caste identity entertains to ethnicity and class in a situation where all three are salient" in a study on Karnataka's Gaud Saraswat Brahmins. His research on caste highlighted the significance of "conflict,competition and power relations",but because of the influence of Louis Dumont and McKim Marriott on him,also placed emphasis on "the presence of a hierarchizing mode of interaction and discourse". [11]
Tambs-Lyche and Carrin also studied the work of the Scandinavian Christian missionaries among the Santals at the Santhal Parganas in India. [13] [14]
Tambs-Lyche's Power,Profit,and Poetry:Traditional Society in Kathiawar,Western India is a study of the social changes that took place in Gujarat's Kathiawar (in the Saurashtra region) from the early medieval period to the turn of the 19th century. In the book,Tambs-Lyche provided a study of the changing relationship between three groups in the region —the kings and their agricultural,Brahmin,pastoral and Rajput supporters;the merchants;and the Charans —with the three of them representing power,profit,and poetry,respectively. Assessing Tambs-Lyche's work,Mahesh Neelkanth Buch stated that he explored the subject matter from three angles —anthropological,socio–political,and historical —with an infusion of myth and legend. Buch suggested that though these attributes made his work a scholarly study,he could not do full justice to it by constricting the whole study in only one volume,which,in the opinion of Buch,should have been presented in "several volumes". [15]
An Encounter of Peripheries:Santals,Missionaries,and Their Changing Worlds,1867–1900,coauthored by Tambs-Lyche and Carrin,is a monographic study of the work of two Scandinavian missionaries–turned–evangelists —Hans Peter Borresen from Denmark and Lara Olaf Skrefsrud from Norway —among the Santals living in India's eastern region at a time when the region was "beyond the direct control of British India". [16] [17] The authors located the two "within the broader transformations in northern Europe,the Victorian empire in India,colonial Bengal and the Santal communities in the aftermath of the suppressed rising (Hul) of 1855–56". The monograph argued that the variations in the Victorian evangelism was one of the root causes of the "failure of the Scandinavians to sustain their communitarian vision of a Santal utopia,ruled by puritan values of industry and prosperity". [16]
Jadavpur University's Suchetana Chattopadhyay stated that though the book provided "empirical insights" in the less explored universe of Scandinavian Christian missionaries and the part they played in structuring Santal agency from the 1860s till the end of the 19th century,in their study,the ethnographic material was given precedence over the historical material by the authors. Chattopadhyay is of the view that,in the monograph,"the ethnographic segments resemble interpolations and do not blend with the historical narratives". [16]
The authors drew praise from Butler University's Chad Bauman for shedding light on the similarities between the Santals and the first Christian missionaries (who worked among the Santals) of the Scandinavian 'Indian Home Mission' (IHM) that was established in 1868 CE. In the opinion of Bauman,there are three problems with the monograph —firstly,the missionaries of the IHM were neither British nor colonialists and scholars agree that the "missionary values and ambitions were often at odds with those of the [British] empire" but a study of their relationship with the British colonialists suggests that they "were a significant part of imperial agency",however,the authors maintained that they "were part of colonial dynamics,but not of the colonial project";secondly,"it is inordinately focused on the European side of this ostensible encounter";thirdly,the text has "organizational problems" which leads to "a loss of chronological clarity". Bauman,however,suggested the monograph provides access to the ethnographic and historical material from the IHM archives which numerous researchers might have missed due to "linguistic issues". [17]
Tambs-Lyche's Transaction and Hierarchy:Elements for a Theory of Caste is a study of the Indian society and its caste system from historical and sociological perspectives. [18]
Tambs-Lyche reflected on the previous studies on caste by Adrian C. Mayer,Andre Beteille,Frederick George Bailey,Fredrik Barth,Gerald Berreman,Govind Sadashiv Ghurye,Louis Dumont,McKim Marriott,and Mysore Narasimhachar Srinivas. He praised Dumont for his "effort to formulate a sociological as well as cultural theory of the castes" and criticized him "for having generalized a Brahmano-centric model of the caste system". University of Lausanne's Raphaël Rousseleau noted that Tambs-Lyche initially "[distinguished] various forms of kingship" in northern and southern India from the medieval and modern period by drawing on the approach of Burton Stein,and later introduced his personal "historical schematization" as well. Rousseleau also noted that he drew from the works of Chris J. Fuller,Lawrence A. Babb,Susan Snow Wadley,and Gérard Toffin and Véronique Bouillier to "[demonstrate] the contextual and fluid nature of divine classifications" to emphasize "the importance of transactions in the processes of hierarchization of gods and men",thereby making the argument that "rituals and festivals reflect less an underlying harmonious order than they express strategic attempts to create an Integration through Ritual". [18]
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ignored (help)Patel is an Indian surname or title, predominantly found in the state of Gujarat, representing the community of land-owning farmers and later businessmen, agriculturalists and merchants. Traditionally the title is a status name referring to the village chieftains during medieval times, and was later retained as successive generations stemmed out into communities of landowners. There are roughly 500,000 Patels outside India, including about 150,000 in the United Kingdom and about 150,000 in the United States. Nearly 1 in 10 people of Indian origin in the US is a Patel.
Bhatia is a group of people and a caste found in Punjab, Sindh and Gujarat. Traditionally, they have been a trading and merchant community. The Bhatias primarily live in Northwestern India and Pakistan. The Bhatias, Lohanas and Khatris were similar communities and were known to intermarry. The Bhatias recruit Saraswat Brahmins as priests.
Parmar is a Rajput clan found in Northern and Central India, especially in Rajasthan, Gujarat, Haryana, Uttarakhand, Uttar Pradesh, Bihar, Madhya Pradesh and North Maharashtra. The clan name is also used by Kōḷīs, Garoḍās, Līmaciyā Valands, Mōcīs, Tūrīs, Luhārs, Kansārās, Darajīs, Bhāvasārs, Cūnvāḷiyās, Ghañcīs, Harijans, Sōnīs, Sutārs, Dhobīs, Khavāsas, Rabārīs, Āhīrs, Sandhīs, Pīñjārās, Vāñjhās, Dhūḷadhōyās, Rāvaḷs, Vāgharīs, Bhīls, Āñjaṇās, Mer and Ḍhēḍhs.
The Chudasama are a Rajput clan found in the state of Gujarat in India. They are offshoot of the Samma tribe of Sind. The Chudasama dynasty of Junagadh once ruled Thatta of Sind and Chudachandra laid foundation in Gujarat with Junagadh as its capital.
Baria, or Baraiya,Bareeya and Bariya is a clan (Gotra) of the Koli caste found in the Indian State of Gujarat and Dadra and Nagar Haveli and Daman and Diu. the Devgad Baria was their Stronghold or given their name to Baria State in Gujarat. according to the historian Y.V.S Nath, the ruling royal family of Baria State is original Koli by caste but later they claimed to be of Rajput origin to be in high status among other Princely States.
The Koli is an Indian caste found in Rajasthan, Himachal Pradesh, Gujarat, Maharashtra, Uttar Pradesh, Haryana, Karnataka, Odisha and Jammu and Kashmir states in India. Koli is an agriculturist caste of Gujarat but in coastal areas they also work as fishermen along with agriculture. In the beginning of 20th century, the Koli caste was recognised as a Criminal Tribe under Criminal Tribes Act by the Indian Government because of their anti-social activities during World War I.
Darbar or Durbar or Darbar Sahib is a title of honor or respect used mainly in the Indian states of Gujarat and Rajasthan. Chieftain or Lord of small petty princely states, which existed in the pre-independence era, who used title as together with honorific Saheb, to be referred as Darbar Saheb.
Jadav is a caste of India who are classified as an Other Backwards Class in the country's system of positive discrimination. They have a presence in the states of Gujarat and Rajasthan.
The Chudasama dynasty ruled parts of the present-day Saurashtra region of Gujarat state in India between the 9th and 15th centuries. Their capital was based in Junagadh and Vamanasthali, and they were later classified among the Rajput clans. They claimed to be of Lunar race from which the deity Krishna sprung.
Paul Hockings is an anthropologist whose prime areas of focus are the Dravidian languages, social, visual and medical anthropology.
Georg Pfeffer was a German anthropologist. Born in 1943 in Berlin to a German sociologist father and a British mother, he was schooled in Hamburg. In 1959, he moved to Lahore with his family, and studied at the city's Forman Christian College for 3 years. Later, he moved back to Germany and studied at the University of Freiburg where he also completed his Ph.D.
Bhāt is a "generic term" used to refer to a bard in India. The majority of Bhats hail from Rajasthan and worked as genealogists for their patrons, however, they are viewed as mythographers. In India, the inception of Rajputization was followed by the emanation of two groups of bards with a group of them serving the society's influential communities and the other serving the communities with lower ranking in the social hierarchy.
Dirk Herbert Arnold Kolff is a Dutch historian and Indologist. Born at Rotterdam in the Netherlands, Kolff earned a doctorate degree from the Leiden University in 1983 with a doctoral thesis on the research subject of armed peasantry in northern India. He is a professor emeritus of modern South Asian history and the former Chair of Indian History at the Leiden University.
Gadhavi is an honorific title of the Charans of Gujarat. In earlier times, as some Charans were owners or governors of forts, i.e. Gadh, they came to be known as Gadhavi. It is synonymous with Charan and is used as a surname. It is also spelled as Gadhvi or Gadvi.
The Darbar, Durbar or Darbar Sahib is a honorific title of Koli caste in the Indian state of Gujarat. During the reign of Maratha Empire and British Indian Empire, Koli Darbars were petty rulers of several villages and jagirs and known as Pallavi Darbar Sahib and Koli Thakor for their landholdings. The Kolis who were enjoying the power called Koli Darbar often use Sang, Singh and Sinh as their middle name. according to the Harald Tambs-Lyche, the Kolis who respected as Darbar Sahib were not agriculturist like other Khedut Kolis of Gujarat and generally follow the Kshatriya ways of Koli society.
Chunvalia, or Chuvalia, Chunwalia is a subcaste of the Koli caste found in the Indian state of Gujarat. The Chunvalia Kolis were the first Indian caste to adopt the game of cricket in India. Chunvalia Kolis were classified as a Criminal Tribe under Criminal Tribes Act by government of the British Raj because of their purported anti-social behaviour and activities, such as alleged highway and gang robberies (dacoity), theft of animals and crops, murder and blackmail in Gujarat. During the First World War, Chunwalia Kolis were enlisted as soldiers in British Indian Army by the Bombay government of British India.
Meldi Mata is a Hindu goddess and household deity who protects farmland. A legend says that she can grant any wish. She is mainly famous in the western state of Gujarat. She is a revered goddess for gujrati farming Hindus and people of Chunvalia Koli. Her vahana is a goat. She has eight hands which hold a variety of weapons.
Pagi is a title used by the Koli caste of the Indian state of Gujarat during the rule of Mughals, Muslims, British, and princely states in British India. They specialised in the tracking of thieves by means of their footprints. Pagi was a title equal to the detective conferred on the Kolis of Talpada and Chunwalia subcastes.
The Talapada, or Talpada, is a subcaste of the Koli caste of Gujarat state in India. Talapada Kolis are agriculturists by profession. they were members of the Gujarat Kshatriya Sabha, an organisation launched by Natwarsinh Solanki who was a Koli elite. In 1907, they were classified by the British as a Criminal Tribe, ascribing to them a range of anti-social activities such as highway robbery, murder, and theft of animals, cattle and standing crops. They were also alleged to be blackmailers and hired assassins.
Tumbel is a clan and division of the Charanas of Gujarat, Sindh, and Balochistan. Historically, they were known for their military services in the kingdoms of Kutch and Nawanagar.
HARALD TAMBS-LYCHE, født 1946. Magister i sosialantropologi 1972. Amanuensis ved Institutt for sosialantropologi, Universitetet i Bergen fra 1972.
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: CS1 maint: others (link)Several Norwegian colleagues, Signe Howell, Fredrik Barth, Anton Hoëm and Harald Tambs-Lyche, have read preliminary versions of the manuscript and given me useful advice and much-needed encouragement.
At the other end of the process, I realize how the influence of my wife, Marine Carrin, has changed my way of thinking and writing about my experiences — a process of gradual growth for which I thank her.
Harald Tambs-Lyche, 'London Patidars' (Unpublished Magistergrad Thesis, Bergen University 1972)
Harald Tambs-Lyche, "Power and Devotion. Religion and Society in Saurashtra," 3 vols. (Ph.D. diss., University of Bergen, 1992)
Harald Tambs-Lyche Lecturer in Social Anthropology, University of Bergen
Dr. Harald Tambs-Lyche is Professor Emeritus of Ethnology at the University of Picardie-Jules Verne, Amiens.