Holy cow, armchair anthropology & attraction of the ‘exotic’

Cows_JamuiA paper I recently read and which I had never known about (although some argue that it has been one of the most well known papers on culture & ecology) amazes me in its method and for the art of stating the obvious.

Marvin Harris’ paper The Cultural Ecology of India’s Sacred Cattle ‘attempts’ to talks of the ecological role of bovine cattle in India. (JSTOR link, gated & I don’t like these folks anymore for the world lost a brilliant young man, Aaron Scwartz, due to their deathly lawsuit.)  By his own admission he bases his argument on’ intensive reading’ and that he has ‘never seen a sacred cow, nor been to India’. This is amazing! Such erudition that he exhibits in the successive pages of the article are all based on having not seen the subject of his article at all. Leave alone that the reference ‘sacred cow’ itself is laughable if you were to ask an Indian. Cows in the hindu belief are sacred aren’t referred to as sacred cow. That which he attempts to do i.e. an ethnographic account is logic defying, for his language itself exudes ignorance of the place and relevance of cows – a) for Hindus and b) in India .

Numbers on cattle production, fodder consumption, efficiency variables etc are relatively easy to access, easier to crunch and layer interpretation on them. So the ecological arguments of the paper form the information bulk. But the rest is banal and not quite about the ‘puzzling inconsistencies’ that he thinks it is. So, the fact that the author has not seen, leave alone experience the sight of watching cows in Indian setting, his subject makes this paper’s assertions very thin. I have a serious problem with this. The second problem is that why on earth is this sort of stuff a part of sociology readings particularly in graduate programs in India. I do not quite care about outside India because some of it can be informative for others to know and that the paper comes out of the western institutions which have encouraged such armchair anthropology in the first place.

He writes,

“Mismanagement of India’s agricultural resources as a result of the Hindu doctrine of ahimsa  especially as it applies to beef cattle, is frequently noted by Indianists and others concerned with the relation between values and behavior. Although different anti-rational, dysfunctional and inutile aspects of the cattle complex are stressed by different authors, many agree that ahimsa is a prime example of how men will diminish their material welfare to obtain spiritual satisfaction in obedience to nonrational or frankly irrational belief.”

With this he identifies the tensions between beliefs and rational thought that characterizes a society’s relationship with production systems. When ecology is seen as a relationship between man and environment mediated by culture, the dynamics of resource use and inter dependencies become evident. The idea of “ahimsa” and cow as a sacred animal evolve from Rig Veda, a Hindu religious text. The practice of not killing cows irrespective of their utility as a resource that is practiced by Hindus then becomes irrational yet necessary as a religious practice. Harris argues that it is not as irrational as it appears. There is a logical sense in such a practice. I admit that such a reasoning is valid and his argument that culture too has a logic and reason behind it. It isn’t quite exotic and strange as it may seem to an outsider. The underlying thought that ideas – how they are formed and how they evolve, have much to do with the way relationships are framed and perceived is a reasonable one.

But, Harris’ opinion that “ahimsa” is an example of how men will diminish their material welfare may not necessarily be subscribed to (and I feel strongly about the haste in coming to this conclusion) because:

  1. Teleologically speaking, material well-being is not how many societies (including the Hindu) see their ultimate goal in life.
  2. The role of cow in the Indian belief system and in the agricultural production system is more complex than the simplistic, instrumental relation that Harris’ frames it as. I mean, he really ought to have traveled to India and experienced a city road with stray cows, a rural farm life, a town life with many well employed families still maintaining a cow shed and things like that. That would sure have made a deeper and richer study. For instance, much of what he says about cows utility Indian children grow up seeing it all around. And consequently they too are able to reason out the utility value of cows and much more than what his paper tries to illuminate. I remember my Grandma explaining me the practices and all that she would do to maintain her stock of 4 cows. It ain’t rocket science, it is deeply rooted in cultural practices which we sure understand better by the mere fact that we are a part of it and live within it.

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