Structure of Charismatic Mobilization in Kali Bein River Cleaning Project
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IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 22, Issue 7, Ver. 16 (July. 2017) PP 25-31 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Structure of Charismatic Mobilization in Kali Bein River Cleaning Project *Harshdeep Kaur Panjab University, Chandigarh, India Corresponding Author: *Harshdeep Kaur ABSTRACT: This article examines the applicability of Max Weber's well known analysis of charismatic leadership and charismatic community to the charisma of the leader of a movement started to clean a river that holds religious history. The concept of charisma holds an important place in the studies related to collective action. The processes of routinization of charisma has been studied in order to assess whether the movement is moving towards the more sustainable and stable authority structure. The paper attempts to find out the locus of charisma and then goes on to find the evidences for the process of routinization of charisma. Keywords: Charsima, Charismatic community, Routinization, Rational-legal authority. ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 14 -07-2017 Date of acceptance: 26-07-2017 ----------------------------------------------------------------------------------------------------------------------------- ---------- I. INTRODUCTION This paper tries to explore the dynamics of charismatic authority structure in a movement initiated by a spiritual leader who on account of his efforts to save a river later became an eminent environmentalist. He is instrumental in mobilizing a community to save a dying river- the Kali Bein. The paper traces the locus of charisma and analyses the processes of making of a charismatic community and routinisation of charisma. This was accomplished with the help of observations carried out in the field, content analysis of the published material related to the work on the river and interviewing the key persons involved in the project, the sevaks and visitors as well. The river Kali Bein1 is historically very important. At Sultanpur Lodhi, more than 500 years ago, the first guru of Sikhs, Guru Nanak Dev, uttered mool mantra (the essence) of Gurbani (Sikh religious philosophy) at the banks of this river. It is named as ‘kali’ because the color of its water is blackish. It is not directly an ice water stream. The folk lore goes like, “the Guru disappeared into the river and came out after three days and uttered the mool mantra which is the essence of Gurbani.” Apart from its religio-philosophical significance, Kali Bein is also closely linked to the religious and cultural life of the Doaba region. Many historical gurudwaras are situated on the banks of the Kali Bein. Kali Bein has been called the ‘life line’ of Doaba, the central region of Punjab. It drains out the excess of water from the waterlogged area of Mukerian and Dasuya tehsils of Hoshiarpur district and brings it to a larger area of Kapurthala district where it is much needed for the recharging of water table. In times of flood, the Kali Bein comes to the rescue of the lives and property of the people, especially in Kapurthala district, by draining out flood water. Kali Bein is thus very crucial for the life and economy of Doaba area, where more than 80 per cent of the people depend on agriculture. The Kali Bein rises from Terkiana marshland in tehsil Mukerian of Hoshiarpur district. The water that oozes out in district Hoshiarpur flows in it. In past, Kali Bein was directly linked to the Beas River. With passage of time Beas changed its course and retired by a few hundred meters away from the place of Bein’s origin. Since then the Kali Bein has been taking its water from waterlogged areas and marshes of Terkiana near the Beas. Here small quantities of underground water that oozes out at various places such as Dhanoa, Himmatpura, Vadhaia, Shatabkot, Terkiana, etc, in district Hoshiarpur, moves downwards in narrow waterways and join together to form a small brook in marshland of Terkiana. Beginning its journey from Terkiana marshland in Mukerian Tehsil of Hoshiarpur, Kali Bein, thus, moves in South-western direction. It flows through the districts of Hoshiarpur and Kapurthala. 1 The Punjabi word Bein or vein is derived from Sanskrit word veni which means “a water body” or a “particular stream” according to Punjabi-Hindi Dictionary. In view of geographical situation and behavior of beins in Punjab, it seems a stream that moves in an intricately zigzag way. DOI: 10.9790/0837-22070162531 www.iosrjournals.org 25 | Page Structure of Charismatic Mobilization in Kali Bein River Cleaning Project Excessive pollution, encroachments and the scarcity of water are the main reasons due to which the river had been at the verge of extinction. The Beas River which was the main source of water for Kali Bein has moved away from the place of origin of the bein with passage of time. However, it went on supplying its water to the Bein through underground flow for some time. But with establishment of Pong dam in 1960, the level of water in Beas itself went down and it could not supply sufficient quantities of water for maintaining regular flow in the bein. Secondly, water level in Terkiana marshland, which also fed the bein, went down. Thirdly, due to the faulty practices of the authorities concerned, the gates of Budho-Barkat barrage were closed and stored water was not allowed to flow into the Kali Bein. The polluting effluents into the river which include poisonous chemical wastage of factories and highly infectious wastage of hospitals had been seeping into the ground and polluting the underground water also. The water flowing into the river also contained fertilizers which contained nutrients such as nitrates and phosphates. In excess levels, these nutrients over-stimulate the growth of aquatic plants and algae which clog the water way and use the dissolved oxygen. Moreover, the areas on the banks of the river have been encroached by the builders of houses and other construction. Farmers who own lands adjoining the river also keep expanding their fields on the vacant and unused area of the Kali Bein. The passage of Kali Bein has narrowed down due to such encroachments which have often led to the frequent floods in the area. All these problems were leading the river to the verge of extinction. This plight of the river was identified by a local religious leader. The success of the Kali bein cleaning owes itself to the charisma of is leader Sant Balbir Singh Seechewal. Being a nirmala saint, working for spreading the gurmat2 has been his duty, but the appalling condition of the bein gave him a mission, a mission to restore the glory of a river which held a very important place in Guru Nanak’s life. His profound sense of mission and his leadership by example; his oratorical skills and emotional appeal in the communication to the people attracted people to the cause. He already had many followers who joined him while doing other welfare works. With these followers, he started to clean the river and ended up attracting thousands of supporters who helped clean the bein. II. FINDING THE LOCUS OF CHARISMA The locus of charisma has to be found either in social/historical or the personality of the charismatic leader. For Chinoy (1961), and Friedland (1964), social and historical contexts are critical determinants of charisma. Willner (1984), on the other hand argued that the charisma arise from the personality of the charismatic leader. She identified four factors that may attribute charisma to a leader: (1) the invocation of important cultural myths by the leader, (2) performance of what are perceived as historic or extraordinary feats, (3) projection of attributes “with an uncanny or a powerful aura, and (4) outstanding rhetorical skills. In order to gain insight on the locus of charisma we will examine the socio-historical and personality factors of the leader. Since Sant Balbir Singh (SBS) belongs to a sect in Sikhism, named nirmala, we will first outline the history of the nirmalas. 2.1 History of Nirmalas The literal meaning of Nirmala is pure and pious. It is a sect in Sikhism which was initiated at the time of Guru Gobind Singh, the tenth guru of Sikhs. He sent five of his chosen Sikhs, namely, Ram Singh, Karam Singh, Ganda Singh, Vir Singh and Sobha Singh to Benaras for deeper study of Sankrit holy books with a view to consolidate the philosophical basis of Sikhism. They returned to Anandpur Sahib after completing their study around 1699, the year of initiation of khalsa. In those times, it took anyone 12 years to complete the study of Sanskrit holy books. But these Sikhs did it in 12 months only. Guru ji assigned them a task of translating Sanskrit holy books into Gurmukhi (the Punjabi script) and preaching gurbani to gursangat. These five Sikhs and their followers came to be known as Nirmalas. They wore saffron colored clothes. They established kutiyas or deras to preach gurmat in accordance with Sikh traditions. Some Nirmalas did not settle at one place and kept moving from one place to another preaching gurbani and bringing people out of the blind faith in brahmanical social order. The sect got established with the establishment of akharas at different places where gurmat is preached. However, the Nirmala sect does not come under the major sects of Sikhism. This could be because of their deep interest in preaching the gurmat rather than establishing themselves as a separate sect in Sikhism. This is a reason for their selfless service towards humanity. 2.1.1 Sant Lal Singh He is the founder of Nirmal kutiya, Seechewal. He was born in Khanpur village of Nakodar tehsil of Jallandhar District. He left his job in the army to join ascetics in Haridwar, where he stayed for 14 years.