CHAPTER FOUR Findings: Part One
4.3 T h e Physical Context
the standards to be adhered to, perhaps due to greater enculturation on their part as well as their renuciant status, and higher levels of spiritual advancement. Some resident devotees in my sample do present a tension about personal expression, acceptance and interpretation of individuality within the Movement. Nonetheless they all agree that sufficient ambit exists for the dovetailing of one's personal talents and abilities in devotional service.
Jenkins (1996:137) asserts that organizations are "networks of specialized nominal identifications: positions, offices, functions..." and in the light of these characteristics I have attempted to examine the local ISKCON Temple as an organization. My attempt at exploring ISKCON as an organization, delineated in its objectives, regulations, structures and activities above, was to determine the institutional identity of ISKCON, as well as how that impacted upon the identity of the resident members. Thus it is found that ISKCON is prescriptive in shaping particular norms of behaviour. The specific injunctions from which expected standards of behaviour is derived indicates that the identity of the devotee is shaped by what is a largely decreed set of norms and standards, although there is sufficient space for the expression of individuality. As suggested in the literature review that although identities may be disparately galvanized in different situations, a sense of self or personal continuity occurs, emphasizing the interpersonal dynamics "in which individuals reflexively define themselves by the same labels used by the groups with which they identify" (Hood, 1998).
In the next section I respond to data generated about the actual physical context in which the resident devotees participate and reside and the impact of the physical context on identity formation of the devotees.
centre for worship. It is the abode of God who is the spirit immanent in the universe."
Nandagopal (2000) describes how the different religious orders, viz. the Buddhist, Jaina, Saiva and Vaishnava have reflected in their structures the functional aspect of those religious systems, each "characterised by their own deities, monastic orders, leaders and propagators, rituals, festivals and fairs" and "influencing in a great way the ethos of the habitat". Thus it can be understood that almost every architectural structure directly espouses cultural identity and philosophy within a physical context.
How does the ISKCON Durban Temple architecture communicate information about the culture that erected it? How do the Temple buildings, activities within it and its
immediate surroundings define the identity of the inhabitants? These are the questions I wish to answer by focusing on the physical context of the Temple, particularly its architecture and symbolism. To do this I respond to the data under the following headings:
• The Architecture and Symbolism of the ISKCON Durban Temple
• Devotee accommodation
4.3.1 The Architecture and Symbolism of the ISKCON Durban Temple135
It is not my purpose to give an extensive description of Temple architecture, but to examine aspects of the physical context (represented by temple architecture and
environment) that have impinged upon the devotees' construction of identity. To this end it is necessary to provide a brief description of the functional and expressive aspects of the architecture because it is the environment in which the devotees live, worship and conduct other activities, which focuses on the intersection between the individual and institutional identity. In placing the ISKCON Durban Temple in spiritual context, the Temple President explained that:
hrtp://www.islamicart.corn/main/architecture/future.html: The future of Islamic architecture.
See Appendix 5 for a visual record of the Temple design and environment.
Historically our roots are from the Gaudiya Vaisnava tradition connected to Sri Caitanya Mahaprabhu. Our temple architecture, designed by Rajaram from Austria, is definitely linked to the Gaudiya Vaisnava tradition. At the same time it is quite unique.
It will be obvious to any observer of the Temple site under study, that one of the outstanding visible cultural productions of ISKCON is its temple architecture. The ISKCON Temple in Chatsworth is a combination of traditional Vedic design and modern technology. Datey (1996) regards the visual and symbolic aspects of architecture, viz. its form, shape, pattern and stylistic motifs, as representative of the identity of certain
cultural groups. 0 ' Connell (2001) asserts that "most buildings are constructed with explicit functional purpose in mind, by groups whose identities are historically rooted and organically connected to the practices the buildings will accommodate." Thus while functional, the expressive role of architecture is quite prominent, as Rajaram (1995) describes it in its "traditional, contemporary and futuristic" aspects. This indicates that while ISKCON is strongly influenced by the Gaudiya Vaisnava tradition, there is a specific attempt in ISKCON to create its own identity. Kadamba Kanana Swami (2006)137 states that:
While the Gaudiya Vaisnava sampradaya initially existed in Indian society, Srila Prabhupada implanted it within the culture of the West, and although rooted in Gaudiya Vaisnavism, ISKCON has its own unique elements.
Salingaros (2002) asserts that it was religious ardour that produced some of the greatest architectural creations, attested by the preponderance of cathedrals, churches, mosques and temples around the world. He states that "all religions are based on worshipping some higher form of order, which means that a key aspect of religion is trying to recreate this order as a geometrical expression using physical materials". Several ancient texts
Interview with Temple President Swamp Damodar das.
37 Kadamba Kanana Swami (2006): Hearing and Chanting. Seminar conducted for ISKCON members, Alpine Heath, Drakensberg, South Africa. January 4 - 8, 2006.
138 A term of endearment used to address Bhaktivedanta Swami. The meaning of "Prabhupada" is "one at whose feet all other masters sit".
stipulate the formal architectural styles that are ubiquitous in many religions, and the specific Vedic authoritative text on this matter is called the Vastu Sastra. This
determines the basic temple styles as nagara, dravida and vesara, viz. square, octoganal, circular in their plan (Patnaik, undated).
Austrian devotee architect, Rajaram das, a disciple of Bhaktivedanta Swami, designed the ISKCON Durban Temple139 compliant with the ancient Vedic science known as vasta purusha mandala - a geometrical layout with symbolic and philosophical meanings.1
With reference to the functional and expressive roles of the Temple environment, Bhakti Caitanya Swami140 was interviewed to elicit his response on the influence of the physical context on devotee identity. He felt that:
Living in the temple with deities is a natural atmosphere in those terms... The atmosphere is surcharged and a person will get to some degree swept along with that.
This contention is supported by O' Connell (2001) who, in examining the meanings that cultures imbue in their architectures, suggests that there is a relationship between
architecture and "human self awareness", and that architecture is capable of expressing identity. Bhakti Caitanya Swami believed that a devotee's determination and
seriousness, regardless of where he is situated, has a strong role to play in his devotee identity. However, living in the Temple environment is more conducive and will encourage it, while another circumstance may be less conducive and discourage it.
If a devotee is staying at home and working then on a certain level it will not be as easy to maintain the identity because they have to adopt another identity like as a worker in a material working situation and they have to perform in those terms.
Documentary analysis: From An Expression of Transcendence: Symbolism in Temple Architecture in Sri-Sri- Radha-Radhanath Temple of Understanding: Grand Opening Brochure. Art Printers: Durban.
See Appendix 5 for a visual record of the Temple design and environment.
140 GBC (Spiritual Head of ISKCON SA)
It can be determined from the above response that the Temple environment creates a special ambiance that impresses itself upon the devotee's identity. This assertion is supported by Ruane (2004) who states that symbols are imbued with special meaning, and possess the ability to influence "behaviours, attitudes and emotions." While the Temple building itself is the place of worship and preaching, the devotee
accommodations are separate and much simpler. In the following section I respond to the data on how the devotee accommodation influences the devotee identity.
4.3.2 The Devotee Accommodation
From my observation and personal walkabouts, it was found that the devotee accommodation, adjacent to the temple, is divided into three types according to the ashramasm in which the devotees live. One section serves the brahmacaris, the other for brahmacarinis, grihasthas, and the other for sannyasis. The brahmacaris have communal residences and ablution facilities. In response to my interview questions about the simplicity of the devotee accommodation and its influence on identity, the following responses were elicited:
Bhakti Caitanya Swami: In order to minimize the possibility of becoming distracted by other pursuits the devotees try to live simply materially: simple living and high
thinking.
Temple President: Resident devotees voluntarily live here in simple quarters, whose lives are dedicated to studying and understanding this philosophy to become effective preachers and to develop their own spiritual lives.
Bhakti Caitanya Swami further explained that the simple lifestyle of the devotees is meant to minimize the influence of material distraction which would otherwise place several demands on the devotee's time, energy and effort. It can be assumed then that
141 spiritual status
142 celibate male students, celibate females, householders (married) and renunciant males respectively.
although the Temple itself is a monumental expression of traditional and contemporary design, which creates a reverential ambiance and awareness for worship, the devotees' personal accommodations and life of simplicity is regarded as an important aspect for a devotee's spiritual identity development.
Thus the physical context of the ISKCON Durban Temple which incorporates both the expressive (symbolic design) and functional (e.g. devotee accommodation) aspects in its architecture is regarded as impacting upon devotee identity in specific ways. The Temple expresses a type of reciprocal identity: it is simultaneously an expression of the cultural heritage from which it derives, as well as provides a physical and cultural context that further impacts upon the devotee identity. In the following section I will discuss the cultural influences upon devotee identity under the following themes: religious, social and educational contexts.