Running head: THE SPIRIT OF INDIA Piechowski 1

The Spirit of India:

An Ethnographic Study of Healthcare and Education in Kerala and Tamil Nadu

Qualitative Research Paper

Hannah Piechowski

Bellarmine University

Due: January 31st, 2015

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Abstract This paper conceptualizes the ideas and beliefs that are found at the intersection of spirituality and the healthcare and education systems through an ethnographic observation of Kerala and Tamil Nadu, India. Using a broad approach of immersion, a cultural description was established using interviews, reflection, audio and visual recordings. Found at the heart of all themes was a foundational devotion to faith, or personal spirituality. Further, this foundation manifested itself in a belief of holistic interconnectedness often expressed through dialogue and musical expression. Keywords: India, Kerala, Tamil Nadu, Healthcare, Education, Spirituality, Religion, Music Running head: THE SPIRIT OF INDIA Piechowski 3

Introduction Conceptual Framework Purpose The purpose of this ethnographic study was to discover the ideas and beliefs expressed through language, activities, and behaviors in Kerala and Tamil Nadu, India specifically related to any of the systems of healthcare and education. As I approached this study, I sought to discover the underlying truths of the culture of India in these southern regions with specific attention to these systems. India is a place of great diversity where, as Shashi Tharoor says, “everyone is a minority” (2011, xiv). It is a place responsible for Bhakti Yoga, Raja Yoga, Karma Yoga, Mahatma Ghandi, and unification East and West religions. It is a land struggling with issues of class, gender, and an HIV epidemic. So, as I sought to understand how these systems function in India, I asked the following questions: What is the relationship of Indian spirituality to these systems of healthcare and education systems? How does it manifest? What are the issues facing these connections? Literature Review Relevant information is reviewed here to gain an understanding of the current cultural perspectives of India and the states of Kerala and Tamil Nadu concerning spirituality, healthcare and education. This section will review Kerala and Tamil Nadu in brief, the inter-faith spirituality of the region, and relative education. Further, this section will investigate two distinct approaches to Indian health and wellness: Ayuvedic Medicine and Sarvodaya. This information informs the context of understanding for the data that was collected while in India. Specifically, this information helps to fill missing gaps in knowledge and to create a foundation of understanding for interviews and experiences. India India is the world’s seventh largest country, covering 1,269,419 square miles, and it is the second most populous place on earth (Tharoor, 2011). With a rate of 13 million annually, India’s population growth rate is equivalent to a new Australia yearly. India is projected to overtake China by 2030. The coastline of India is 3,533 miles. Four different ecological systems can be found in India, including the Thar Desert of Rajasthan in the northwest covering eighty percent of the country, the lush Ganga River basin, and the largest area in the world covered by ice and snow outside of the Polar Regions. The indigenous people of India, as researched back to 1500 B.C., were primarily Dravidian though aboriginals of Negriod descent inhabited forested regions. It is believed a migration of Aryans from the Central Asian steppes branched into three areas: Persia, Europe, and India. Now, the people of Aryavrata, the Hindi-speaking national heartland, serve as the typical representation of Indian. However, the racial, linguistic, and religious culture of India is incredibly diverse. The constitution of India recognizes eighteen official languages and more than thirty-five other languages that are spoken by more than a million people each (Tharoor, 2011). It is believed that India is not a melting pot of cultures and races, but rather a thali, a selection of delicious dishes served in different bowls, and when combined on one plate they taste different and do not necessarily mix with each other, but still compliment one another. The first Prime Minister of India, Jawaharlal Nehru described his country as “strong but by invisible threads… About her there is the elusive quality of a legend of Running head: THE SPIRIT OF INDIA Piechowski 4 long ago; some enchantment seems to have held her mind. She is a myth and an idea, a dream and a vision, and yet very real and present and pervasive” (Pg. 7). Jawaharlal speaks of the contradictions of India, and of the intersection of history, religion, and westernized influence. India gained independence from Britain in 1947, yet the Constitution of the Republic of India was not adopted until 1950. Kerala and Tamil Nadu, Geography and Religion The state of Kerala is often referred to as “God’s Own Country” due to its lush and tropical feel, situated between the Arabian Sea and the mountains dividing Kerala from Tamil Nadu (New Kerala, 2015). Within Kerala are 14 districts including Eranakulam. The official language of the state is Malayalam. Hinduism, Buddhism, Islam and Christianity have all contributed to the cultural make up of the state. It is believed that Saint Thomas the Apostle arrived in the state of Kerala in the first century AD, proclaiming the message of Christianity (Tharoor, 2011). It is believed that St. Thomas arrived at the Kodungallur harbor on the Malabar coast (Marthoma Pontifical Shrine, 2010). Finding a great number of Jews, St. Thomas preached the Gospel. Kodungallur is the first of seven churches or Christian communities founded by Saint Thomas in Kerala. The seven include Kodungallur, Palayur, Kottakkavu, Kokkamangalam Niranam, Quilon and Nilakal. Saint Thomas was recognized by the Vatican and the patron saint of India, and the late Cardinal Tisserant brought the relic of St. Thomas’s right arm bone to his believed landing place in 1953. Tamil Nadu is located in the extreme south of India and is bounded by the Indian Ocean to the east and south and Kerala to the west (Encyclopedia Britannica, 2015). This state’s primary language is Tamil, though other Dravidian languages are regularly used within the state. The climate of Tamil Nadu is essentially tropically, but given its location tucked behind the mountains that separate it from Kerala, the humidity is significantly less. In Tamil Nadu, the caste system remains strong as it does in the rest of the country, though discrimination has been banned by the constitution of India. Members of the Scheduled Castes, an official category consisting of low positions within the caste system, account for 20 percent of the population. An overwhelming majority of the residents practice Hinduism, though there are strong groups of Christians and Muslins located in the far southern areas. A small community of Jains live in the northern part of the state. Inter-faith Spirituality Understanding the religious make-up of Kerala and Tamil Nadu was significant to understand the further complexities of spirituality and inter-faith relationships in India. The Swami Vivekanada, of the Hindu faith, observed in his writing, “The East and the West”, that every nation is an expression of an idea that is working for the world and is necessary for preservation (2010). Each nation has a national purpose of its own and many things to learn from other nations, and when learning takes place from other nations, that knowledge must be molded after one’s own way to understand it. It is a balance to add to a nation’s knowledge what others teach yet to keep in tact what is essentially a nation’s own. The Swami believes that India is living because she has her own quota yet to give to the world’s civilizations. British Historian E.P. Thompson expressed this belief, “All the convergent influences of the world run through the Indian society: Hindu, Moslem, Christian, secular; Stalinist, liberal, Maoist, democratic socialist, Gandhian. There is not a thought Running head: THE SPIRIT OF INDIA Piechowski 5 that is being thought in the West or the East that is not active in some Indian mind (Tharoor, 2001, pg. 11).” Within Kerala, India, representations of each of these religions can be found, such as at the Whorled Explorations exhibit in Casco Da Gama Square, highlighting visual arts from around the world that represent the uniqueness and interconnection of such religions (Kallat, 2014). The Whorled Explorations exhibits were included in data collection for this study. At a unique and special place of interfaith dialogue, the world religions find interconnection. This is the Sameeksha or Indian Spirituality and Research Centre for Religious Harmony, which also served as a research and data site for the purpose of this study. Situated on the bank of river Periyar, this Jesuit Spirituality center seeks to achieve three goals: 1. Promote inter-religious harmony, 2. Pursue an Indian Christian spirituality, and 3. Contextualize theological reflection (St. George Kalady Church, 2015). All of the activities that take place at this spiritual paradise, including the monthly inter-faith dialogue, find root in respecting the divine notions in all other religions through an effort to evaluate the fact that true divinity is the same in all religions. The meditation space at this centre, or Samanvaya, is built to the rules of Indian Vasthu Sasthra, having the foundation of an Egyptian pyramid, doors pointing to the cardinal directions welcoming all religions, the writings of all major world religions, and representation of the elements of life: air, water, earth, fire, breath of life. Father Sebastian, the Director of the Sameeksha Ashram in Kalady, teaches theology and is a guide for seekers of Indian-Christian contemplative prayer and meditation (Painadath, 2009). This work creates a natural foundation for his work with inter-faith dialogue, as he has developed a language for such communication that is rooted in foundational and shared beliefs and traditions. In his work, “The Power of Silence”, Father Sebastian notes that as the spirit blows where it may please, each religion and faith has to reflect on the meaning and message of its foundational experience. Through this mystical wind blowing across the globe, the diversity of all religions are respected and the converging lines of spirituality are recognized. Education In 1995, the state of Kerala was declared 100% literate, seen as an amazing accomplishment (Tharoor, 2011). This rate, as well as the 2001 census rate of 90.92%, ranks Kerala among the most advanced states in the world for literacy (New Kerala, 2015). Western education in Kerala is associated with the introduction of Christian missionaries by which institutions such as the Law College, Sanskrit College, Swathi Thirunal Academy, Medical College, and Agriculture College started offering professional and technical courses. After the declaration of Kerala as a state, Travancore University was recognized as the state University of Kerala until 1968 when the new University of Calicut was established to cater to the needs of North Kerala. Uniquely, the Marthoma College of Management and Technology (MCMT) located in Kerala, India has a partnership with Bellarmine University in Louisville, Kentucky (MCMT, 2014). MCMT focuses on providing a Masters in Business Administration to students who complete their first through tenth standard. It is rated “A” and ranked among the four best B-Schools in Kerala. The school provides 100% placement assistance to its students, including international placements. MCMT prides itself on it’s high level of industry contact and on the job training. Both the MCMT and the Sanskrit University were valuable resources for data collection. Running head: THE SPIRIT OF INDIA Piechowski 6

Education in Tamil Nadu is scattered given the large expanse of the land. There are numerous arts, science, medical, engineering, polytechnic, and industrial training colleges. The Dakshina Bharat Hindi Prachar Sabha in Chennai and the Gandhigram Rural University are two institutions of national importance engaged in popularizing the Hindi language and Mahatma Gandhi’s message of rural higher education, respectively (Encyclopedia Britannica, 2015). Ayurveda Medicine Multiple forms of medicines are utilized in Tamil Nadu and in Kerala: Allopathic, Western; Ayurvedic and Siddha, the traditional Indian medicine practice; Unani, a Muslim system using herbs and shrubs; and homeopathic medicine (Encyclopedia Britannica, 2015). With the tropical climate and cool monsoon season, Kerala possesses a natural abundance of medicinal resources. This makes Kerala an ideal location for curative and restorative practices associated with Ayurveda, an ancient system of medicine developed around 600 B.C. in India. As a result, Kerala is the only state in India to practice dedicated Ayurvedic medicine. It is believed that the monsoon atmosphere provides a dust-free and cool environment that opens the pores of the body to maximize reception of herbal oils and therapy. Ayurvedic medicine focuses on preventative and curative medicine as an ancient and traditional medicine of a wholistic nature (Thompson, 2012). Western medicine has grown to adopt a view of specialization, while a view of wholeness sees the universe or body as one unit with many interconnected manifestations, a complex integrated system. This is the key to Ayurvedic medicine. The chemical, structural, hormonal, electromagnetic, and nervous aspects work together, and ought to be respected and nurtured, and when one part of the body displays illness, the rest of the body must be assessed. Three kinds of stress must be addressed: structural, chemical, and mental and emotional stress. This is done through five rules of wholistic healing: 1. Know how you got sick, 2. Know what healthy looks like, 3. Put as much energy into healing as getting sick, 4. Get what you need, and 5. Know what is good for your body and provide it. In order to address health problems, Ayurveda addresses how living beings react to the 20 attributes or qualities of the universe: heavy-light, solid-liquid, cold-hot, subtle- gross, oily/moist-dry, smooth-rough/irregular/sharp, slow-fast, clear-sticky, stable- mobile, and soft-hard (Thompson, 2012). These twenty qualities settle into three distinct groupings. Vata is with characteristized by light, dry, mobility, subtle and cold lifestyles. Pitta represent the mid-point of the continuum. The Sanskrit word Pitta means bile. Kapha possess qualities of oil, heavy, stable, smooth, sticky, and slow. These groupings represent a way to bring order to chaos so to attain the ultimate goals of life of kama or enjoyment, artha or prosperity, dharma or career, and moksha or liberation. The Amala Institute of Medical Sciences is a charitable institution founded by the Carmelite Fathers (Amala, 2008). This site contributed to the data of this study (Amala, 2008). The hospital has 1,000 beds, a medical college, research centre, homeopathic medicine, and an Ayurvedic hospital with 150 beds. The institution is unique with modern medical facilities to conduct advanced diagnosis and therapeutic techniques of Ayurveda and Homoeopathy. Over twenty forms of oil massage are offered at the Ayurvedic Hospital. The Amala Ayurvedic Hospital is currently researching cancer and AIDS/HIV patients, considering all treatments including those not considered by Western medicine. Running head: THE SPIRIT OF INDIA Piechowski 7

Sarvodaya Sarvodaya means the progress or development of everyone and was articulated by Mahatma Gandhi. This philosophy serves as the foundation of the Shanti Ashram (Aram, 2013). Speaking of the Sarvodaya society, Gandhi said “In this structure composed of innumerable villages, there will be ever-widening, never-ascending circles. Life will not be a pyramid with an apex sustained by the bottom but it will be an oceanic circle whose centre will be the individual, always ready to perish for the village, the latter ready to perish for the circle of villages, till at last the whole becomes one life composed of individuals, never aggressive in their arrogance but ever humble, sharing the majesty of the oceanic circle of which they are integral units (Aram, 2005, Pg. 10).” The vision of Sarvodaya is within the quote is a guide, specifically for the Shanti Ashram. The Shanti Ashram was established in 1986 by Dr. M. Aram with his wife Mrs. Minoti Aram as well as fellow Gandhians in Coimbatore, Tamil Nadu. The vision of the Ashram is an equitable and peaceful society achieved through constructive and social action by committee professionals, field workers, volunteers and partners. Programs specifically focus on the reduction of poverty, childhood malnutrition, poor sanitation, dis-empowerment of women, inadequate access to health care and lack of capacity in institutions of local government. Further, the Shanti Ashram strives to serve as a catalyst to empower unity between rural and semi-urban communities. The Shanti Ashram looks at itself as an international Gandhian centre for development, learning and collaboration. It represents the dream of Gandhi to the future and society. The Shanti Ashram and the daughter of the founders, Dr. Kezevino Aram, were instrumental contributors to the data in this study. Methods Rationale for an Ethnographic Approach This research was conducted in a qualitative manner to explore and understand underlying aspects of healthcare and education in Kerala and Tamil Nadu, India, relative to spirituality. In an ethnographic study, a researcher focuses on the ideas and beliefs that are expressed through language, material activities, and behaviors within a group that ultimately establish an understanding of patterns in social organization (Creswell, 2013). Such is the case of this study. Through the reflections, themes, and situations available for review through qualitative research, developing an understanding of patterns in social organization is possible. The design was informed by a critical ethnographic format using a personal voice to describe the events and evaluation relative to issues of connection, empowerment, inequality, and inequity. However, a stance of advocacy was not utilized in data collection or analysis. In some aspects of reporting, a dispassionate voice is used which is uncontaminated by personal bias, political goals, or judgment, often times in association with discussion of facts, not opinions or synthesis of beliefs. The scope of the research is limited as it is bounded by class requirements, access restriction, and time. The study included twelve days of observation and interview time and result in a paper product fifteen to twenty pages in length. The area of study was to be unfamiliar or strange, yet of interest to the researcher. As a result of these requirements and expectations, the final result will be truncated, but exemplary of a learning experience in qualitative research. Running head: THE SPIRIT OF INDIA Piechowski 8

Paradigm and Interpretive Framework A constructivist paradigm surrounds this research as I am trying to understand the relationship between spirituality and the healthcare and education systems in selected regions of India. This constructivist paradigm is defined with an aim to understand or reconstruct through individual coalescing around consensus (Lincoln & Guba, 1994). Information is gathered through vicarious experience, and the researcher displays an intrinsic ethic seeking revelation as a passionate participant in a multi-voice reconstruction. Specifically, I am attempting to understand the systems of healthcare and education through the lens of spirituality. Therefore, the interpretive framework used in this study is of social constructivism. Social constructivism maintains an ontological belief that multiple realities are constructed through lived experiences and interactions, and an epistemological belief that reality is co-constructed between the research and the researched, shaped by individual experiences (Lincoln et al, 2011). I attempted to honor the individual values among the people I met and interviewed. Additionally, I attempted a more literary writing style, by means of interviews, observations, and reflections. Participants and Site Research was conducted in the states of Kerala and Tamil Nadu, India. Within Kerala, research sites took place in the provinces of Ernakulam and Alappuzha at the cities of Kochi, Alappuzha, Ernakulam, Kaladi, Malavattur, Peravur, Cherai, and Athirappily. In Tamil Nadu, research sites were located in the city of Coimbatore. For a full descriptive list of sites and locations, please see Appendix A. Participants were not sampled. Rather, my gatekeeper provided access to a diverse population. Specific interviews were arranged with key personnel in theme areas. Eleven interviews were conducted: Mrs. Minnie and Mr. Johnson, neighbors of the Assisi Shanti Kendra; Dr. Amisha, Director of Information for the Heath Care System at the Amala Ayurvedic Hospital; Professor Stanley George, Director and Dean of the Marthoma College of Management and Technology (MCMT); Dr. Rajin, Principle and President of MCMT; MCMT Graduate Students; MCMT Faculty and Staff; Father Sebastian Painadath, SJ, Director of Sameeksha; Swami Sivekantananda, Monk of Hinduism; Father Titus and Father Ferdinand, overseers of Assisi Snehalaya; Dr. Kezevino Aram, Director of Shanti Ashram; and the Shanti Ashram Staff. Many neighbors, students, and artists performed music and dance. These individuals are identified in Appendix A as well. Access Primarily Father John Pozhathuparambil, a Franciscan Priest who works at Bellarmine University and is associated with the Assisi Shanti Kendra, granted access. The Assisi Shanti Kendra was his home brotherhood after graduating from the Pontifical Seminary. A native of Kerala, India, Father John arranged the entire trip itinerary including individual interviews. Father George Matthew, a brother of Father John, was instrumental in coordinating transportation, lodging, and interviews with neighbors of the Assisi Shanti Kendra. For the purpose of this research, Father John and Father George were the gatekeepers. Several other priests and friars of the Assisi Shanti Kendra accompanied the group on day trips and provided language translation, safety, and instruction. These individuals were Father Sebastian, Father Kuriakose, Father Mario, Mather Stanley, Father Peter, Father Jesmond, Brother Shibin, Brother Jobin, Brother Running head: THE SPIRIT OF INDIA Piechowski 9

Sinto, Brother Jijo, Brother Justin, Brother Bijin, Brother Senet, Brother Shinu, and Brother Shinto. All meetings and sessions documented were open to the group, but not to the general public. Research Group as an Instrument I currently serve as the Director of Residence Life and the First-Year Experience at Midway College in rural Kentucky. Additionally, I am a student of Education and Social Change at Bellarmine University. As a student and practitioner of education, I have a deeply rooted interest in education and how it may be different and interconnected in other countries and cultures. Prior to my position at Midway College, I served as the Assistant Director of Housing and Residence Life at Bellarmine University. In this role, I supervised many student leaders on campus, including four of the student members in the research group: Ashley Pascarella, Meera Patel, Alison Rodriguez and Nathan Blaine. Also in this role, I had previously served and a co-chaperone with Father John on a service trip to Louisiana in the United States of America. Other group members included Samim Wali, Pat Ahrens, Alma of Germany, Travis Whitlow, and Angela Schafenberger. These previously formed relationships are beneficial in creating opportunities for further investigation of the experiences in India. Ashley, Meera, Alison, Nathan, and Father John all seemed to have genuine and very open conversations with me about how they interpreted the experience and situations. However, it is possible that these previously formed student relationships may have been influenced given they were supervisory in nature. As a non-native to India, I possessed a personal bias towards the culture and people of India based upon information gathered through television, hearsay, and other forms of media. Having never been in the country before, I have a prejudgment that it will be very crowded, very technologically focused yet lacking in sewage and city infrastructures, and that the people there will possibly be prejudice themselves towards women and Americans. I also have a prejudgment that the society is spiritual in nature. In order to manage these biases, I talked with the other participants in the group about my prejudices and the implications these may bare on understanding the data and the experiences of the trip. The other group members assisted in my understanding of this non-native role, or perspective, by debriefing at the end of each day. In this debriefing, we discussed our understanding of the events and the impact our prejudices and perspectives had on our understanding. These discussions were documented in the field notes for further review. For this research, I was a Participant-Observer in a moderate to high role, as was the rest of the research group that I traveled with. Given that we were in a foreign country and that everything had an air of unfamiliarity, including food, restrooms, showers, beds, transportation, churches, air quality, temperature, etc., the group was immersed in the activity of the sites. As we traveled and met with various individuals, the group consistently engaged with people, asking questions and participating in music and dance. This occasionally made recording data difficult, but often the feelings and thoughts of the experience were captured in the end of day reflections. Since Father John set the schedules of interviews and data collections, I had to make decisions in each site meeting or visit. As Erikson discusses, I had to make decisions about where to be in the space and time in the field and I had to make decisions Running head: THE SPIRIT OF INDIA Piechowski 10 about what the focus of my attention was in any one observation (1986). These adjustments correct what is traditionally thought of as a bias in sampling and observation. In my approach to this research, and in my everyday personal and practitioner life, I find root in an ontological belief of multiple realities as perceived by multiple individuals. Considering this in my work with students, substantial evidence and interactions are necessary to understand a culture and the needs of individuals. One must consider their experiences, beliefs, influences, and trust levels. This means that truth, and knowledge, is both created and found. For one individual, it is created by means of experience. For a researcher seeking to understand a culture, this information is found and also experienced. As a result, the natives of India are the experts of their environments. The extent to which we obtain knowledge is dependent upon our search for it, and the context in which we surround ourselves. Given this foundation, limiting the scope of observations and interactions in time and access equally limits the breadth of knowledge attainable. It is my hope to be a learner of how participants share information, what information they share, evaluate it, and synthesize a conclusion of the experience in response to this knowledge. Understanding is the ultimate goal, about and from the participants. These ontological and epistemological paradigms influence my approach and strategies for these research goals. As a result, the design of the study is reflective of these beliefs. Data Collection Methods Data was collected primarily through the use of field notes, photographs, and audio or video recordings when possible. The environments in which data were collected included eleven scheduled interviews, daily preparation meetings, daily group reflection sessions, impromptu information sharing by gatekeeper Father John, ten musical or dance performances (audio or video), and all sites (858 photos). Each of the locations traveled to were visited once, with the exception of the Sanskrit University to which we visited two times over the period of two days. Artifacts collected included the travel and site itineraries, flowers garlands representing hospitality, hand drawn organizational charts, promotional pamphlets, a map of Kerala and a map of India, tickets to the art exhibits, ticket to the Elephant Sanctuary, various gifts such as incense or small handmade dolls, and purchased gifts or trinkets. An iPad mini 16gb was purchased to aid in data collection since it was small, lightweight, and durable to dramatic changes in temperature. An iPhone 5s on airplane mode was also used to take photographs, audio, and video. Observations of the interviews were originally to be audio recorded, but this proved unwise given media data space. Hand typed notes were collected in the documents “Field Notes” and “Field Notes II”, which were automatically uploaded to the Google Drive for sharing with Dr. Dinkins at Bellarmine University. It is estimated that these interviews consisted of about twenty hours or more of observation time. No transcriptions are available. The observations of daily preparation meetings and daily group reflection sessions, which were led by a member of the group, were recorded through notes. These meetings and sessions consisted of roughly sixteen hours of observation time. Twelve days of informal observation time was collected in forms of travel, impromptu information sharing, performances, tours, etc. Each day consisted of at least 12 hours of travel and field experience. At the end of each day, ten to forty photos Running head: THE SPIRIT OF INDIA Piechowski 11 capturing the significant portions of the day were uploaded to Facebook, an online social media site. Brief reflections and descriptions accompanied the photos. Data Analysis Methods Analytic induction (Erickson, 1986) was utilized as the primary method of data analysis in this study. This approach is holistic and considers the researcher’s assumptions as well as the participants’. At the heart of data analysis, is the formulation of empirical assertions, conclusions or statements about the data made through analytic induction. These assertions in turn must be confirmed or disconfirmed by a search for empirical warrants. Warrants are generated through repeated readings of the data and testing the validity of the assertions, often modifying them to reflect the data. Field notes were first read and coded for the proposed themes: spirituality, healthcare, and education. A layer of coding was applied to the field notes, by which sub-themes emerged: inter-faith, social justice issues, language, music, poverty, connection, respect, teachers, gods, women, and gender. Audio elicitation was conducted. Every music performance was recorded using the iPad. To analyze the recordings, I recollected on feelings and impressions of the music and the context of the music, and then categorized the information into an appropriate theme and sub-theme. From these categories of themes and sub-themes, assertions were developed. These were warranted through a search of confirming and disconfirming evidence. Assertions are presented in the Discussion of Findings section with examples from the data. Limitations and Validity The wealth of time committed to this study was limited given the feasibility of international travel and study while working full-time. This means that validity and trustworthiness of the results are of concern simply due to the pressure of time and the priority of efficient work. To respond to this limitation, I made every effort to record audio when taking notes was impractical and purposefully utilized the other group members’ feelings and impressions of the experiences as data collection points. By increasing the number of participant-observers, I hoped to accommodate for stressed time. Access to influential parties was a limitation, particularly because I as the researcher did not have knowledge of other key people to interview and because access was not given to these unknown parties. This time constraint, need for efficiency, and limited access means that not all data points could be considered, observed, or analyzed. Without this full scope, firmer conclusions could not be made. In this study, the conceptual framework determined the research design, strategies, questions of the study, and role of the researcher. Validity was established through access to participants’ meaning perspectives and facilitated through the review of data sources. Data sources were the inhabitants of India, including professors, students, neighbors, etc. Data methods included observations, interviews, and field note analysis. Validity was also established through a rigorous process of searching for confirming and disconfirming data. Discussion of Findings The purpose of this study was to discover the relationship between Indian spirituality and the systems of healthcare and education. Through analytic induction, four assertions were warranted relative to this scope. Of the four, the theme of spirituality permeated through the other themes. These can be found in the diagram below. For each assertion, direct quotes, samples, and reflections were provided to sustain the assertion. 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Spirituality 1

4 2 3 Education Healthcare

Assertion 1: In India, the overarching frame of spirituality was found in various actions, including examples of personal perspective, dialogue with the divine, music, and religious practices. Spirituality appeared to be pervasive throughout the entire research trip in India. Specific examples from the data supported four sub-themes. These themes exemplified the spirituality experienced during this trip, as well as the connections between various religions. Personal Perspective Development The members of the group and interviewees continued to express ideas of personal perspective and spiritual development through the duration of this study. One group member and Bellarmine student, Meera Patel, summarized her feelings about inter- faith spirituality and connection after meeting with Father Sebastian at the Sameeksha Indian Spirituality and Research Centre for Religious Harmony. She reflected, Encounter with another culture gives us another lens to understand ourselves and to look at our lives in another way. [Meera Patel – End of Day Reflection] Another group member, student and recent graduate of Bellarmine University found through the experience at Sameeksha that he was able to clarify his perspective of religion in relationship to society. Pat Ahren commented, This experience made me realize that I ought to strengthen what I already am, and not try to become something else. Strengthen my own beliefs, whether it be with the church but moreso my faith. Try to be unified, as a world, or many cultures, and I have never been able to confirm or enact that, but this trip has strengthened that. It’s like I’ve been given permission to believe what I want without the confines of religion. [Pat Ahren – End of Day Reflection] Both Meera and Pat were able to identify a personal perspective and an underlying cultural connection in India. Running head: THE SPIRIT OF INDIA Piechowski 13

Father Sebastian, the Director of the Sameeksha Indian Spirituality and Research Centre for Religious Harmony, contributed to this perspective development in an interview conducted the morning of the fifth day of travel. He commented, The basic principle is respect for the other, founded in Indian tradition. No one religion is the absolute religion. To be divine is the goal for all, but humans need context to form an understanding of the divine. The ultimate reality is one. Humans are so limited and need a bridging, and there is a tremendous call for human imagination. We create a lot of gods. [Father Sebastian – Interview] This is not only a strong example of the perspectives that are developed and prevalent in India, but this also captures the essence of inter-faith respect. This interconnection was further seen in a less spiritual sense. Dr. Kezevino Aram, Director of the Shanti Ashram, commented on the interconnected sense in India during an interview on December 22nd, 2014 regarding her personal development as a doctor and the purpose of the Shanti Ashram. Dr. Aram said, When I went to school in the United States, and when I was asked a question in class, I always responded in the ‘we’. ‘We did this’ or ‘we synthesized this solution’ and I was constantly asked to respond in with ‘I’. They wanted to know what work I had done, not a group of people, but I did not see myself as responding for a group of people but as the work that had been done as it belongs to all of us. I was very uncomfortable. According to Krishna, if there is no ego, then ‘I’ is fine. That helped me. [Dr. Aram – Interview] Dialogue Within the same interview with Father Sebastian, an example for the development of spiritual dialogue. Father Sebastian said, The suggestions I have for common conversation among religions is simplistic. Focus on light and what it means to each. Take a scripture from one religion and share with another. Or share prayers of different religions. And don’t pick them apart. Find the connections… Prayer is an “I-Thou” relationship of interpersonal format in all religions. It takes the form of prayer, talking, tradition. God is experienced as a personal Dao. During meditation, God is experienced as part of you to understand the true self, the subject of one’s biting. The language of all religions is silence. Both are necessary. We need silence and word, in life and in religious and interfaith practice. Balance is important. In popular practices, prayer takes the upper hand. There is a lot of noise that is created in religion. Silence is important. Many of the scriptures say ‘don’t make noise’. [Father Sebastian – Interivew] This profound example highlights the ability to communicate between religions and faiths in India, and also the different types of personal communication with ones’ divine. Music At numerous points of interaction and interview, music was an integral part of developing a connection and sharing faith or beliefs. As it is difficult to include some samples within this paper, please refer to the three samples provided on the compact disc that encapsulates these connections. The first, Track 1 – “Sanskrit University”, was recorded on December 17th, 2014, of students at the Sanskrit University performing a song of the goddess Vishnu during a welcome ceremony to us, visitors from the United States and of primarily Christian faiths. Track 2, “Impromptu 2”, was recorded on the Running head: THE SPIRIT OF INDIA Piechowski 14 morning of December 23rd, 2014, when friars and priests at the Assisi Shanti Kendra played drums and sang Hindu influenced Christian songs. Laughter can be heard in the background. Finally, Track 3 – “Neighbors 2”, was recorded on December 19th, 2014 during a personal visit to the home of gatekeeper Father John. Neighbors are heard singing Hindu and Indian rhythmically influenced Christmas Carols. Religious Practices On the first morning in Kerala, India, December 14th, 2014, our group was invited to attend a Syro-Malabar Mass in the Malayalam language. This Mass was led by our gatekeeper, Father John, and was Roman Catholic. As a practicing Roman Catholic, I was confused by the differences in the traditional mass. The use of music, additional prayers, and chanting was beautiful. Unique to this type of mass in Kerala, the women sat on the left side of the church, and men on the right. Non-traditional symbols, saints, and prayers were found in the church. Father John helped to explain how the Syro- Malabar Mass was Roman Catholic in nature, yet influenced by other religions in India. The Eastern Liturgy [of Catholicism] is of the tradition of Thomas the Apostle, but it is similar to Hinduism and incorporates many of the aspects of that religion. For example, the lamp that was at the front of the alter is of Hindu tradition in the path to enlightenment…The Eucharistic prayers are influenced by the fathers of Syria. At the end of the mass, there is a prayer of bidding goodbye to the alter. [Father John, gatekeeper – Impromptu Conversation] Assertion 2: Three strong aspects of education were revealed: there is a belief that the educational system is financially corrupt, spirituality is found within education, and music was a strong tool in education. Through interviews on December 13th, 2014 with Mrs. Mini and Mr. Johnson, neighbors of the Assissi Kendra Shanti, a description of education in Kerala was provided, including how students progress through the First through Tenth standard, and then enter into a pre-university of Plus One and Plus Two for two years followed by a third year graduation course where a subject area of study is chosen. In this interview, financial corruption was exposed. Mr. Johnson said the following, Everything takes place on bribery. You have to pay money for everything to get a degree, admissions to kindergarten. A 50,000 donation of rubies will help you gain access to the school you want…There are public schools, but no one of higher or middle class goes to those schools. There are private schools, but many students go to boarding schools. [Mr. Johnson – Interview] Despite this exposed corruption, education is clearly valued. The teachers in India are revered. The group chaperon, Angela Schafenberger, reflected on the interaction of Father John and his first teacher, with whom he maintains an incredibly close relationship with. In India, there is something special about the student and teacher relationship. You really enjoy your teacher, that is evident. Teachers are considered higher than god, or a guru. [Angela Schafenberger – End of Day Reflection] This sentiment was echoed by the students at the Sanskrit University and the Marthoma College of Management and Technology. Educational attainment is valued, and emphasized as a priority among the religions. Father Sebastian commented in this regard to the students who were part of the group I traveled with. He said, Running head: THE SPIRIT OF INDIA Piechowski 15

As students, it is your responsibility to attend to studies, not to be distracted by work, school, religion, and relationships. It is a phenomenon around the world that all students feel the stress and distance, but it is your current divine purpose. [Father Sebastian – Interview] Education for all is also promoted, as was through the work of Dr. Aram at the Shanti Ashram. Dr. Aram said Sarvodaya means the growth of everyone. So even the least need to grow. The uneducated or marginalized from society, poor, weak, all of these people should have access to society and education, as was the dream of Mahatma Gandhi. [Dr. Aram – Interview] These profound examples are a select few from the data that was collected. A unique set of data collected were audio and video recordings of music being used for education. There were two unique examples that highlight these moments. The first is an audio recording of the Tabla Teacher of Indian nationality who was hired to teach tabla to both Pat Ahrens and Angela Schafenberger, members of the research group. Their lessons took place at 6:30am every weekday that we were in India, during which technique, rhythm, drum placement, and purpose of the drum was explained. In this particular recording, the teacher provides a full-length version of an exercise he wants Angela and Pat to continue practicing after their return to the United States. See Track 4 – “Drum Teacher”. A second example of the use of music was during a visit of our group to visit the Tribal children at the Girideepthi Tribal Hostel. The children did not speak English, and we as visitors did not speak the practiced language: Malayalam. In an effort to start interactions and learn about one another, the tribal children performed a piece with drums, clapping, and singing. In turn, our group asked the children to continue drumming to which they danced trying to engage the children. A video was captured of this interaction, and can be found on Track 5 – “Dancing with Children”. Assertion 3: Spiritual or religious beliefs and organizations contribute to what is healthcare in India, especially working to aid those suffering from HIV/AIDS. During the visit at the Sameeksha Indian Spirituality and Research Center for Religious Harmony, we had the privilege of interviewing the Swami Sivekantananda, a Monk of Hinduism. The Swami spoke about the Hindu faith, but also discussed how prayer, meditation, and dialogue inform health and wellbeing. The Swami said, Meditative prayer or repeating the mantra. The sound energy is the one which makes our consciousness, ears are close to the brain, and changes our neurological systems in the body. It changes out brain cells. When there is a perfect recycling of understand at our center, then that will clean our mind, body, and soul. This is not something in which we read and interpret, because the person who has realized god and if you digress from it, you will not find god… in the higher levels of existence, we are free from disease. [Swami Sivekantananda – Interview] This idea and philosophy of how prayer can influence health is intensely spiritual, a common trend among religions in India. During a visit to the Amala Hospital in Kerala, an Ayurvedic Hospital, I had the opportunity to participate in a Panchakarma treatment called Abhyanga. This was an oil massage that included the application of medicated oil over the whole body, which is then washed off with medicated powder. At the beginning of this treatment, the Running head: THE SPIRIT OF INDIA Piechowski 16 practitioner prayed over me asking for health, prosperity, and healing. I found the experience to be incredibly centering, …a marriage of peace, reflection on my physical self, and prayerful contemplation. [Hannah Piechowski, researcher – Reflection] This quote came from my reflections on the experience. Many strong examples of the religious based healthcare work were found during this trip in India. Highlighting this was the work of Father Titus and Father Ferdinand at the Assisi Snehalaya HIV/AIDS Care Centre in Coimbatore, Tamil Nadu, and the work of Dr. Kezevino Aram, Director of the Shanti Ashram Peace Center. In the interview concerning the expansive work of Father Titus and Father Ferdinand serving the elderly and children affected by HIV/AIDS, they spoke to their aims, …to give them compassionate care and dignity, and to give them a decent funeral, which was always denied. Assistance from Italy, the Roman Catholic Church, was given to buy the land, to develop the face of the building in supporting the first 18 cases… when a child dies from HIV or AIDs, it evokes a lot of questions among the other children, and they start to contemplate and are concerned about death. [Father Titus and Father Ferdinand – Interview] The following day, in an interview with Dr. Aram, a second example of spiritual and peace-based healthcare was provided. Dr. Aram said that, Our students are doing service among individuals who are infected with HIV/AIDs, like the children’s shelter. They are working in the religious areas and bring them to us. They have recently worked among 70 families who were infected with HIV/AIDs… We covered 83,000 children in the service villages in 2011 with vaccinations. India is at arms down. There is no war recently, but we have the largest military in the world. But health care is 3 to 4% of our budget. The Ashram has to take responsibility to aid. [Dr. Aram – Interivew] This direct quote captures the work that is being done by the Gandhian based organization, and also identified the struggles of being a faith based organization trying to work for health. Prior to the start of the interview with Dr. Aram, our group was welcomed to participate in the opening practices of each day at the Shanti Ashram, an Interfaith Prayer. This prayer service was audio recorded and can be found on Track 6 – “Shanti Ashram Interfaith Prayer”. This recording serves as another confirming example of the spiritual practice influencing healthcare and service. Assertion 4: Throughout this experience, social justice concerns were prevalent, and found within education, women’s needs, finanes, and health care. After visiting both the Marthoma College of Management and Technology and the Girideepthi Tribal Hostel, our group identified a great disparity between the resources available to students. Father John, our gatekeeper, shared that There are extremes, and I wanted to show you that. One was expensive education, and the other was of poor tribal kids. The priests are trying to help. This is always a learning experience. [Father John – Impromptu Conversation] As this was toward the beginning of our experience, this perspective opened the groups’ eyes to other issues within the context of India. A second example of this was the poverty expressed and identified by Dr. Aram. In the same interview as previously referenced, Dr. Aram identified that Running head: THE SPIRIT OF INDIA Piechowski 17

Children in poverty – a significant part of the population is living in poverty. There is a compounding effect of poverty. Social distance is a concern. Kindergarten government schools are free, but you still compete by putting in money. Private schools are up to 350 dollars a month, not rubies. This is propensity for violence. Don’t divide the world. [Dr. Aram – Interview] She continued to speak to the needs of women and their growth within the country of India. Women are joining the workforce. The CEO of the top bank in India is now a woman. But there is still a double burden of women being salary earners and still have to do housework, but we anticipate seeing the women leaving. We anticipate violence, like rape and victimization in the workplace. The social tolerance of women is coming down, but working with young children, families through education is necessary. [Dr. Aram – Interivew] Reflecting on the issues Mr. Johnson identified concerning corruption in education, our group asked him to expand on this issue further. In doing so, he identified a mutual issue between education and healthcare. Everything takes place on bribery. You have to pay money for everything to get a degree, admissions to kindergarten… This is why a doctor will work for money, to make back everything that they have spent to get their degree. [Mr. Johnson – Interview] As tourists, our group shopped for gifts to take back to the United States for friends and family. The cost of items, such as jewelry and clothing, was comparably cheap. A scarf that would typically cost $10.00 to $20.00 cost 100 rubies, or $1.30. While I found it extremely thrifty to find gifts at such inexpensive costs, I was troubled by the fact that Indians were producing quality products and were being paid minimally since the product was so cheap. I felt conflicted that I was participating in an economic injustice. I discussed my feelings of conflict with Father John, our gatekeeper, about how I hated aiding in the under paying of Indians who needed to eat and raise families. He reminded me that if we do not buy the items they are producing, the individuals who are making them won’t make any money and won’t be able to eat, at all. This was a profound moment of realization about the economics and social justice issues of wealth and economics in India. Discussion and Conclusion In Kerala and Tamil Nadu, an intense spirituality appeared to permeate many cultural practices. As expected, this spirit, often seen through inter-faith connection and dialogue, was found in education and healthcare as a positive foundation and influence. However, issues of economic and social struggle reside in these themes despite the spiritual presence. By conducting this research in an attempt to gain a more significant understanding of India, several lessons continue to resonate with me. My colleagues with whom I traveled feel similarly. The first: playing and sharing music is a tool frequently used to convey a spiritual sense and a cultural identity. This was a profound point, which I believe struck me more because I rarely see music being used the same way in the United States. The music provided a common language for us to understand the culture and the friends that we met along the way. The second lesson that continues to influence my daily practices, is the interconnectedness of people and religions in India. I do not Running head: THE SPIRIT OF INDIA Piechowski 18 regularly feel this in the United States. While in India, I found that the ability to transcend the traditions and practices of religion. This transcendence led to understanding the common underpinnings of others through respect, interest, love, and care. Through these experiences, it felt as though I was given permission to accept who I am, find contentment with my existence, and cultivate a love for others, without judgment. The final personal lesson was of intense holistic care of oneself that ought to be given, continuously. Prior to the start of the trip, my health was questionable and capable of halting my ability to travel. My western doctors gave me a strict regiment to follow in order to regain health. The eastern doctors, specifically of the Ayurvedic path, presented me with a comprehensive model for recovery that was vesting different that what was previously prescribed to me. I have started following the Ayurvedic recommendation since my return from the trip. This includes the elimination of meat and dairy from my diet and the addition of meditation and connective conversation. The Ayurvedic method speaks to my deeper needs, and thus this lesson was one I brought home with me. A myriad of questions have bubbled through the analysis of this research. Within all of the assertions, I want to understand the scope and breadth more fully. Is this spiritual foundation really traversing the entire country? Do those who are agnostic or atheist in India still have a spiritual foundation? How are the corruptive issues of bribery being addressed in the government, nationally and locally? In a country that is so spiritual, why is India’s government so reluctant to utilize religious organizations for healthcare initiatives when the members of that government presumably are also faithful? If further research is to be done, narrowing the scope even further is highly recommended. Having an overarching view is very important to understand the massive context of India, but deeper investigation into the conflicts of social justice should prove beneficial to the understanding of this “thali”. How do these unique components of spice, heat, rice, vegetables, meats, health, education, government, economics, and spirituality continue to combine making such a complementary, rich and hearty combination of dishes?

Running head: THE SPIRIT OF INDIA Piechowski 19

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Thompson, D. (2012). The ayurvedic diet: The ancient way to health rejuvenation and

weight control. New Age Books. New Delhi, India Running head: THE SPIRIT OF INDIA Piechowski 20

Appendix A Site Locations and Specific Participants Day 1 (December 13th) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India • Mrs. Minnie and Mr. Johnson (Interview) Day 2 (December 14th) Athirappilly Waterfalls, Athirappilly, Kerala, India Amala Hospital, Ayurvedic Hospital and Research Centre, Amala Nagar, Thrissur – 555, Kerala, India • Dr. Amisha, Director of Information for the Heath Care System (Interview) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 3 (December 15th) Marthoma College of Management and Technology, Asramam Campus, Perumbavoor, Ernakulam, Kerala, India • Professor Stanley George, Director and Dean of the College (Interview) • Dr. Rajin, Principle of the College (Interview) • MCMT Graduate Students (Interview) • MCMT Faculty and Staff (Interview) Shantigiri Ashram, Pothencode, Thiruvananthapuram District, Kerala, India Girideepthi Tribal Hostel – Thomas Mar Athansius Memorial, Changampuzha Nagar P.O., Cochin-33, Ernakulam, Kerala, India • Tribal Students (Christmas Carol Drum Performance) Kolbe Ashram, Kerala, India Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 4 (December 16th) Mr. Johnson’s Personal Home, Kerala India Dutch Palace, Mattanchery, Kerala, India Synagogue and Jew Street, Mattanchery, Kerala, India Jain Temple, Gujarati Road, Cochin-682 002., Mattanchery, Kerala, India St. Francis Church, Mattanchery, Kerala, India Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 5 (December 17th) Sree Sankaracharya University of Sanskrit, P.B. No.14, Kalady, Kerala 683574, India • Dance Students (Traditional India Dance Lesson) Shree Sankaracharya’s Memorial Tower, Kalady, Kerala, India Sameeksha, Kalady, Indian Spirituality and Research Centre for Religious Harmony, Kerala, India • Father Sebastian Painadath, SJ, Director of Sameeksha (Interview) • Swami Sivekantananda, Monk of Hinduism (Interview) St. Thomas Mount, Pilgrimage Site, Malayattoor, Kerala, India Elephant Sanctuary, Kerala, India Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 6 (December 18th) Whorled Explorations, Koci-Muziris Biennale 2014, Vasco Da Gama Square, Kerala, India • Various Artists (Audio and Visual Displays) Running head: THE SPIRIT OF INDIA Piechowski 21

Sree Sankaracharya University of Sanskrit, P.B. No.14, Kalady, Kerala 683574, India • Director of Dance (Traditional Indian Dance Lesson) • Students (Christmas Caroling with Drums) • Art Students (Art Gallery Display) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 7 (December 19th) Mar Thoma Pontifical Shrine Kodungallur, Ashikode, PO Azhicode Jetty, Thrissur, India Cherman Juma Masjid, Kodungallur – 680 664, Thrissur Dt., Kerala, India Parvoor Kottakkavu Church, Ernakulam, Kerala, India Cherai Beach, Cherai, Ernakulam, Kerala, India Father John’s Personal Home, Ernakulam, Kerala, India • Neighbors (Christmas Caroling with Drums) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India • Fathers and Brothers (Tabla and Drum Performance) Day 8 (December 20th) Alappuzha Back Waters, Kerala, India Father Leo’s Personal Home, Kerala, India Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India Day 9 and 10 (December 21st and 22nd) Assisi Snehalaya, HIV/AIDS Care Centre, Coimbatore, Tamil Nadu, India • Father Titus and Father Ferdinand, Overseers of Assisi Snehalaya (Interview) • Neighbors (Christmas Caroling with Drums) Shanti Ashram, Kovaipudur, Coimbatore – 641042, Tamil Nadu, India • Dr. Kezevino Aram, Director (Interview) • Shanti Ashram Staff (Interview) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India • Neighbors and Parishioners (Christmas Carol Competition and Performance) Day 11 (December 23rd) Assisi Shanti Kendra, Karukutty, Ernakulam Dt., Kerala, India • Tabla Teacher (Tabla Drum Performance)