Hinduism in South Africa and sought to help Hindus realise their Hinduism through a number of programmes. Reasons for their growth are discussed in section 3.4. below.
The renaissance as such, is very much alive. India has an embassy as well as a consulate in South Africa. This enables the Hindu religious organisations to "import" traditional priests, and for reformed movements to have gurus and swamis come stay in the country for prolonged periods of time which impacts positively on the teachings of the organisations concerned. This in turn positively influences the initiation of programmes and the subsequent upliftment of the community. For example, in May/June of 2007 Pundit Munelal Maharaj, a traditional Hindu priest from Trinidad visited the country for the sole purpose of encouraging and stimulating the Hindu renaissance. Another example was the visit of Shri Satpalji Maharaj, head of the International Headquarters of the Manav Dharam Spiritual Mission who visited in 2005. There now appears to be a steady stream of gurus and swamis who visit South Africa under the banner of the organisations to which they are affiliated but who also do a round of public speaking and motivation.
Critical to the Hindu renaissance is the growth of the reformed Hindu organisations, the number of branches and cell groups that have been established and the buildings that they are acquiring, or constructing. Many traditional and modern Hindu organisations are attracting the professional individuals who serve on various committees; assist in organising events and who manage the daily functions of these organisations.
3.4. The need for reformed organisations and the differences between the
This system of existence was destroyed by the relocation of Indians to pre-built homes that only catered for the nuclear family. The traditional methods of dissemination of religious information depended on the oral word. Little use was made of printed texts. The joint family system meant that imitation, story telling and discussion opportunities were less frequently available (Sooklal, 1986, p.46).
The younger generations did not gain the essential knowledge required to perform home rituals as the family unit no longer consisted of the extended older members who served to
"educate, guide and motivate them" (Ariyan, 1989. p. 100). Consequently, new life styles evolved and placed emphasis on western forms of behaviour and dress (Hofmeyr &
Oosthuizen, 1981, p. 13).
Mother-tongue competence (speaking, reading and writing) was negatively affected by an education system that was Christian-based and influenced by western curriculum (Sooklal, 1986, p.47). Government schools used English as the only language of instruction and did not cater for "religious observances or instruction" (Palmer. 1957, p. 166). Other influences that contributed to the decline of mother-tongue usage and the participation in rituals and celebrations was the working calendar of South Africa which was Christian based and which did not allow for the celebration and observance of Hindu festivals and religious days.
The education system within South Africa was Christian in character, and parents who were not Christian became responsible for the religious instruction of their children. A lack of religious schools for the young has resulted in a lack of interest in and understanding of the Hindu religion by the younger generation. Up until recent times even Hindu priests had no academic qualifications in Hindu Theology or pastoral care (Sooklal. 1986, p.48).
Religious education was stifled when the younger generations lost the ability to converse, read or write in the mother-tongue. Religious literature was traditionally written in Sanskrit, Hindi. Tamil, Telugu, Gujarati and other Indian languages. Therefore, translations of religious literature had to be used by the younger western educated generations. But even this was not
"readily available or actively disseminated to the community at large" (Sooklal. 1986 . p.47).
Thus, organisations that could help the younger people understand and know their religious and cultural roots and continue to be practicing Hindus were needed. The young and the educated turned to Hindu religious movements that reflected the social reform experienced by individuals and contributed to the development of culture. Ariyan (1989. p. 103) states that a
"need for unity was essential to overcome social, political, economic and religious obstacles in South Africa'*. The need for '"spiritual awakening", "personal illumination" (Nath, 1982, p.8) was great and was filled when Hindus joined the new Hindu movements.
The reformed Hindu movements served as an adoptive family for those who joined. This contributed to the devotee's sense of belonging especially since the joint-family system no longer existed. Regular satsangs drew devotees to a common place where they interacted with the same group of individuals consistently. This provided them with a sense of identity within a sub-community. The dissemination of literature served to fill a vacuum in religious education, created by the breakdown of the joint-family system where informal religious education was consistently given by members of the extended family.
The establishment of reformed organisations was inevitable. The local Hindu community was small and the linguistic and varied forms of worship became integrated through marriage and social integration. The need to belong to a part of the community and a growing desire to understand the religion brought to South Africa by the forefathers ensured a steady growth of reformed organisations. The "simplified" teachings and "philosophical ideas" undoubtedly helped to increase the number of devotees the modern Hindu organisations attracted (Hofmeyr& Oosthuizen, 1981, p.3).
The divergent methods of religious practice between the temple and the ashram were also a contributory factor for the growth of reformed organisations in South Africa. The temple congregation often belonged to a particular linguistic group. A priest conducted the ceremonies and rituals, often with the help of a selected few. Thus, a single individual was responsible for "ensuring the happiness, welfare and success of the members of the community" (Sooklal, 1986, p. 43).
"The great Hindu reformers of the new Hindu organisations such as Ram Mohan Roy, Swami Vivekananda and Mahatma Gandhi realised the need for the re-organisation of Hindu thought
according to the needs of the present age" (Sooklal, 1986, p.54). Especially Vivekananda and Gandhi laid great stress on the value of modernisation (Sooklal, 1986, p.54) and social service, in the form of education, medical assistance and the revival of the classical art forms and religious teachings (Gurupedia. 2006).
"The reformed Hindu movements represented a basic change in the practice of Hinduism.
As a consequence they are better equipped than traditional Hinduism to meet the stress of the South African situation. They have laid greater emphasis on the philosophical interpretation of the ritual rather than the act itself. The teachings of these movements also have a firm theological basis unlike traditional Hinduism, which in most cases, were devoid of theological exegesis" (Sooklal. 1986, p.56).
The role of the priest, in traditional worship, was of paramount importance as he alone could promote the manifestation of the divine power through rituals, ceremonies and the chanting of mantras. His residence at the temple was essential in sustaining the continued presence of God at the temple. Incidentally, temple worship was not an arbitrary act. Rules of practice and worship have been clearly laid out in the Puranas. an ancient series of texts. The priest was also responsible for the reading or recital of the ancient religious texts and their expositions (Sooklal, 1986, p.44). Even priests did not attend any theological colleges since none existed in South Africa. Interested individuals studied under the guidance of a guru (Naidoo. 1984, p.66).
The family, especially the parents, grandparents, uncles, aunts, and older siblings, are responsible for inculcating a sense of religion and religious pride in the young. Religious, social and cultural values are taught and practised in the home (Sooklal. 1986, p.43). With the breakdown of the extended family system this religious and language pride was lost. The loss of the Indian vernacular reflected a loss of cultural identity. From the loss of mother-tongue emerged the loss of accessibility of religious literature. In order for cultural heritage to survive, religious literature has to be accessed, either through mother-tongue language or through a priest who speaks the mother-tongue (Oosthuizen & Hofmeyer. 1979, p. 74) or by means of translations.
At the ashram the guru conducted the religious service. The satsang generally began with a prayer which was followed by the singing of kirtans and bhajans by the entire congregation led by a singer. A part of a religious text is read and a sermon is delivered by the guru.
Thereafter the congregants are encouraged and expected to meditate. Thus, the ashram serves the dual role of providing religious instruction and of practising the religion. Religious and relevant literature is often distributed at the ashram (Sooklal, 1986, p. 37).
These reformed movements attracted the educated and the younger Hindus by offering greater organisational skills and a more rational approach to religion. The older generation continued to worship in the traditional modes as was taught and practised by their parents (Sooklal.
1986, p. 38). Contemporary western education develops "independent and critical minds" that ignores the respect for authority "from household head to priest or guru" (Oosthuizen &
Hofmeyer, 1979. pp. 101-103)
The education of women and those belonging to the lower classes, created a desire for religious change. This could only be achieved by joining the reformed movements that did not separate individuals according to caste or gender. English, the language of the west, also encouraged new thoughts and actions that were not tolerated by orthodox Hindu practioners.
(Ariyan, 1989, pp.54-57).
Traditional worship is often enforced and influenced through linguistic ties. Individuals belonging to a particular linguistic group will often adhere to the same rites, rituals and observances. The festivals, rites and rituals are far too numerous, and divergent to be discussed as a part of this research. Moreover, there is sufficient literature available that offers detailed explanations, outlines the religious significance and traces the history of festivals, rites and rituals (Sooklal, 1986, p. 39).