COLGAJO UNILATERAL VERSUS BILATERAL

The interaction with the physical environment activates sensory stimuli which elicits and influences emotions, resulting in meaningful experiences. The physical settings can act as a catalyst in augmenting religious experiences. The contribution of the physical settings to the augmented experiences is embedded in three constituents namely ‘festival settings’, ‘atmosphere’ and ‘place dependence and attachment’, as shown in Figure 4.4.

Figure 4.4: The influence of the physical settings in augmenting the religious experiences

4.4.3.1 Festival settings

Festival settings are the tangible physical facilities available to the participants. Of the eight RAs, four representatives (ORA1, ORA3 ORO1 and ORO4) explained the views of their organisations about the journey to and from Ganga Talao and at the sacred site as seen in Box 4.12.

Box 4.12: Quotations from the RAs representing the constituent ‘festival settings’

Settings on the way to and from Ganga Talao

ORA1

“Here when you come to Maha Shivaratri [referring to Ganga Talao] you have traffic jam, you get thousands and thousands of participants walking in the street, thousands of cars going to Ganga Talao, there is a one way traffic going to and at GT which does not happen outside Maha Shivaratri.”

ORA3

“But if we take the last 50 years- 60 years till now, there have been considerable changes. Long ago, to reach Ganga Talao, it was a journey of difficulties. There were no roads, there were agricultural lands and when it rained, it became a muddy land. To reach there to collect water, it [Ganga Talao] was in its natural form with all its

difficulties. Today, the government has contributed to facilitate people’s access and

there are now infrastructures… the difficult roads have been ameliorated so as to facilitate people’s access. And there have also been many infrastructures for example parking and road for those who come by cars…So, all these contribute to an internal moment for the difficulties, and when they go there they get…40-50 km…and at the same time he does not need to go look for facilities, there are many facilities which he can access free of charge. And this poses less constraint to the individual.”

ORO4 “I have mentioned that the Task force takes care of all the infrastructure of road along

which the participants walk. They will cover the potholes if there are any…”

The physical settings augmenting the

religious experiences

Box 4.12 (continued): Quotations from the RAs representing the constituent ‘festival settings’

Settings at Ganga Talao

ORA1

“…when they [participants who walk] come to Ganga Talao, they are not there for only 5 minutes, they are there for nearly half a day, taking rest if they have to walk long distance and they visit nearly all the temples at Ganga Talao and at the same time they listen to bhajans and Kirtans…come at the Ganga Talao to do the Char Pahar ki Pooja …We have constructed our temple; we have enlarged our temple nearly by 50 times, now it’s around 5000 sq. feet, to cater for the increasing number of participants who walk coming to Ganga Talao to pour the holy water on the Shivling. And it is the only temple at Ganga Talao which can receive 200/300 participants who walk at one moment”

ORO1

“…as a stakeholder with the Government, we must be proud that we have managed to preserve the religious aspects of Ganga Talao that make them feel the place is special and have the presence of God…and they [the participants who walk] have got all the necessary facilities to pray and to meditate without being disturbed by something.”

ORO4 “…there is the small hill they have placed a statue of Shri Hanumanji, the people will go

and pray, and they walk along the steps to the end of the hill and they come back.” The ‘festival settings’ on the way to and from Ganga Talao, were commented on by three representatives (ORA1, ORA3 and ORO4). Over the years, there have been considerable changes in terms of roads and parking at the site, and these changes are seen in a positive way as they facilitate access to the sacred site (ORA3). Additionally, amenities such as transport, toilet, tents and police, and infrastructural facilities such as good roads, were seen as important parts of the physical environment benefitting participants. Better roads mean that the journey of the participants who walk have been made easier over time. Bigger and better roads have also facilitated the carrying of bigger Kanwars; this being a variation from the traditional small Kanwars. With the facilities and amenities in place, the participants are likely to be positively influenced as they can focus only on the journey with no worries about potholes in the roads or any amenities they may need on the way to and from Ganga Talao. All three organisations agreed that the constituent ‘festival settings’, which have become better over the years, augments the participants’ religious experiences along the way to and from Ganga Talao for the Festival.

Despite the festival settings in place, ORA1, ORA3 and ORO4 raised the issue of the ease of accessibility. Traffic has, for some years, been a concern especially for those going by a means of road transport to Ganga Talao. The traffic jams are a problem for other people going to work, including those from other communities, as they can be stuck for hours on the roads. If the traffic is properly managed, this may potentially lead to a more positive evaluation of the personal experiences, thereby enhancing the quality of the religious experiences for participants, including those who walk and those travelling by other means, during the Festival amounting to ‘augmented’ religious experiences.

At the site, the focus of the three representatives (ORA1, ORO1 and ORO4) was on what the site offers to participants and the effects on their behavioural commitment at Ganga Talao. The sacred

site is a place where the participants not only come to visit temples, pray and listen to devotional songs “bhajans and kirtans” as a means of practicing their religion during the visit at the site and/or during the Char Pahar ki Pooja but also to rest after a tiring walk ranging from five minutes to almost half a day (ORA1). ORA1 added that there are many temples at the sacred site, all of which the participants who walk tended to visit. With an increased number of participants, the temples have also been enlarged to cater for the needs of the participants to be able to pour the holy water on the Shivling. In addition, there is a need to help participants tired from the walk or from being held in traffic for a long time. A positive experience at the sacred site can therefore positively influence their meanings, overall perceived image and emotional attachment and have a bearing on their future behaviours. As a consequence, the settings at the site can augment the participants’ religious experiences at the site.

In addition to the temples having been enlarged, other structures have been added at Ganga Talao, for example the temple of Hanumanji placed on the top of the hill and the steps leading to it (ORO4). Further additions include shrines, steps around the lake to reach the sacred lake, road enlargements, a 108-foot giant statue of Lord Shiva, electrical and water facilities, more parking sites, etc., to accommodate the high influx of participants to the site. These structures in effect help participants by relieving them of their worries of, for example, where they can park, how they can reach the sacred lake, where they can pray and so on. Despite these additions, ORO1 claimed that the religious aspects at the sacred site are still present, thereby making someone at the site feel that the place is special or even sensing the presence of God. As a consequence, the settings at the site help to enhance the emotional/affective and cultural bonds and feeling of belonging that are developed between the local Hindus and the physical environment of the site. In effect the physical aspects of the site can strengthen the participants’ disposition, identity and religious commitment thereby augmenting their religious experiences during the Festival.

4.4.3.2 Atmosphere

Atmosphere is part of the physical intangible environment including the ‘aesthetic’ attributes which influence the sensory experiences of a participant. These participants, being immersed and absorbed with the intangible properties of the environment, may encounter intense and unique meaningful experiences. Six of the eight RAs shared their responses for the Festival in general, for the journey to and from Ganga Talao and for the visit to Ganga Talao as can be seen in Box 4.13.

Box 4.13: Quotations from the RAs about the constituent ‘atmosphere’

The Festival

ORA1

“…everyone coming to Ganga Talao during the Maha Shivaratri festival which you won’t get it every day…the Maha Shivaratri festival which is done in Mauritius is totally different from other places…they will not be coming here to do Diwali festival but Maha Shivaratri is different, you get all mixture of people. The amount of what you call ambiance that you get in the Maha Shivaratri, you do not get it [otherwise]. And also it is the festival which is carried over 2 weeks; day and night.”

The journey to and from Ganga Talao

ORO3 “… when you pass on all the temples and ring the bells.”

ORO4

“When you go towards [Ganga Talao], you see live music going on, some people stand up, stand for a while, listen and take inspiration. Some people play instruments, musical instruments they walk. All this I think is the contribution.”

ORO5

“It is because it is another world. As soon as you get into your car you start driving, you

hear music, you see structures – Kanwar - people wearing nearly the same clothes,

bhajans and kirtans, food being served around, sound from drum-like instruments: dholok (1-side drum), tamboor (2-side drum), jaal (sembal). This altogether makes the walk very specific. Although we do not see it in India. It is not same. For Mauritius, it is something very specific…Well, when we talk the physical element once more, you see the devotee dance, sing, they clap. This is the physical again which is involved. Singing and dancing, clapping hands, shouting ‘Har Har Mahadev’ (praise Lord shiva) etc., is a physical element which connects to the element of spirituality.”

The visit to Ganga Talao

ORA3

“Pray in an environment, an atmosphere which reigns at Grand Bassin, whether it is during the day or at night. More during the night, everything there is “the songs, bells, chanting of mantras...This makes a non-physical, extra-terrestrial atmosphere, more heavenly. This is unique when we are taking the water, there are about 200 people lighting their lamps, the sight of it. When people are singing their prayers, you hear the hymn of it. When the atmosphere all around is bombarded [reference to the smoke], it contributes again.”

ORO1 “…the prayers and mantras said by priests accompanied by the rhythm by the bells and

‘conch’ all these make the participants happy.” ORO4

“When you enter the temple for your abhishek, the cool breeze is coming and guiding towards your face and you feel something is happening. So that coolness, that change, that feeling, all… everything bring towards religious feelings”

Except for ORA1, all the representatives indicated that ‘soundscape’ was a main part of the atmosphere at the sacred site. While ORO4 and ORO5 mentioned soundscape along the way to the sacred site, ORA3, ORO1 and ORO3 gave examples of how the soundscape augmented the religious experiences of participants at the sacred site. The experiences resulting from the different elements of the atmosphere have a psychological effect on an individual thereby contributing to ‘augmented’ religious experiences. Along the way to and from the site, it was seen that instruments and music are played as music is a source of inspiration for devotees (ORO4). ‘Soundscape’ also included sounds coming from singing, dancing, clapping and praising God by shouting his name (ORO5). The soundscape present along the way during the Festival makes up an atmosphere which is not present outside of the Festival. The exceptional soundscape that devotees hear along the way therefore, augments their religious experiences during their journey to and from the sacred site.

the Festival (ORA3). When participants enter the temples at the site, they are therefore immersed in the soundscape and the atmosphere. The soundscape is a unique experience which is present in a distinctive manner at the site during the Festival. Once participants are immersed within the atmosphere, they co-create unique experiences, which are distinctive to their visit at the site during the Festival, leading to ecstatic feelings and religious fulfilment. As such, the soundscape adds value to the atmosphere, making it something extraordinary, i.e. something which the participants do not ordinarily experience in their daily life but only during the Festival at Ganga Talao. This extraordinary atmosphere therefore augments the participants’ religious experiences at the site.

Ambiance was also identified as contributing to the atmosphere at Ganga Talao (ORA1) and along the way to and from the sacred site (ORO5). Ambiance relates to the mood, character and quality of a particular environment. The ambiance during the period of the Festival was identified as being different because of the large number of individuals participating compared to the participation rate for any other festival in Mauritius. The ambiance can be seen as a denomination of the atmosphere. The participants are so immersed in the ambiance at the sacred site that this influences their behaviours at, and attachment to, the site and this embodies their religious identities. The liminal space helps participants to unleash their emotions, which in turn, is believed to engender ‘augmented’ religious experiences. Also, as the way the Festival is celebrated is distinct from any other place where it is celebrated in the world, this makes the Festival unique. As put by ORO5, during the Festival the roads leading to the site are “another world” and so cannot be replicated elsewhere in the world. The ambiance along the road is made from a combination of a number of things, for instance the religious music being played on loudspeakers, instrumental music being played, bhajans and kirtans being sung, same clothes been worn by participants who walk with Kanwars and food being served by many volunteers along the way. This is a unique experience as it cannot be experienced at any other time of the year and anywhere else in the world in the same manner. The way the participants interact with the ambiance is through their senses (hearing, sight, smell, touch and taste); this is subjective as it depends on the personal understanding of their surroundings. By witnessing such an ambiance, participants are transformed through the positive vibe of the atmosphere which in turn influences their behaviours and their attachment to the Festival and their religion. Therefore, the ambiance augments the religious experiences of participants who walk as well as those travelling by any means to and from the site.

Lastly, climate is an important part of the atmosphere which influences the religious experiences of those participating in the Festival at Ganga Talao (ORO4). Being at the sacred site, during the prayers, participants are able to feel the cool breeze which makes them feel changed or transformed. The Festival falls during the period when it is rainy or even cyclonic. Therefore, the climatic conditions provide a specific atmosphere around the time of the Festival. Anyone, experiencing the Festival, will inevitably experience the climate, which is capable of influencing one’s religious experience in a positive or negative manner. As such the climate can partake in potentially augmenting the religious experience of the participants at the sacred site.

4.4.3.3 Place dependence and attachment

Place dependence refers to the “physical characteristics of a place as central to attachment because it provides amenities or resources to support one’s goals” (Stokols and Shumaker 1981). In contrast, place attachment refers to the emotional ties or bonds of an individual with a sacred space based on his/her belief and commitments. This constituent includes the sacred artefacts and sacred water, which may be a psychological influence on the participants during the Festival and which are vital aspects of Ganga Talao and help participants to meet their goals, for example by collecting water and praying at Ganga Talao. Four RAs shared their views as shown in Box 4.14.

Box 4.14: Quotations from the RAs representing the constituent ‘place dependence and attachment’

Sacred artefacts

ORA1

“We have erected a 108 feet Lord Shiva. Now, the Durga Maa is being erected. Miles before you reach the Ganga Talao you see these monumental statues where you know that now you are approaching as you see the statues from far away from the South, from Vacoas and from this itself you know you are approaching God’s abode.”

ORA2

“… physical elements is an influence… The greatest influence is Shiva himself… the greatest attraction is Shiva; the greatest energy is Shiva; the greatest logistic is Shiva. Because people are attracted not to all those things, people are attracted by Shiva only.”

ORO3

“… you are thrilled when you come in front of the Mangal Mahadev which is 108 ft…all the prayers you do in all the temples…the water is very sacred. There is an element in this water. Additional experiences are like we have put the Mangal Mahadev, we shall have the 108ft Durga Maa, and these have transformed the Ganga Talao and the Maha Shivaratri festival. With the Mangal Mahadev, we start our prayer 1 day before the start of Maha Shivaratri festival and today people have the enthusiasm to wait for these prayers to start. When we talk about transformation… today…every day when the tourists are making their booking, they say that they will go to Grand Bassin. Every Sunday, we have thousands of people converging to Grand Bassin. It means they have seen the spiritual aspect. They have seen the change. Everyone who comes, they want to see the statue. Additional which has transformed. Yes. Yes we have another temple which has been built. The temple which the Hindu House has constructed has also transformed the Grand Bassin.”

Sacred water

ORA1

“Well it is important because one of the main religious items is that when you reach

Ganga Talao you take the sacred water and…pour the sacred water on the

Shivling…When participants who walk reach Ganga Talao, they go to the lake to take the sacred water which they will bring to their place of residence and thereafter they use the sacred water for Char Pahar ki Pooja…They take the water, they do their prayers in