1. HARE KRISHNA!
In Search of Enlightenment:
A Participant Observation of an Hare Krishna Community in West
Virginia
TO BOLDLY GO WHERE NO COMS 300
STUDENT HAS GONE BEFORE:
HARE KRISHNA!!
By: Clarisa Powers
Ben Howes
Shawn M. Steinschreiber EMT-I, BLS-I
Spring 2009
COMS 300
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Table of contents:
I. Abstract .......………………………………………………………………………..3
II. Introduction .......……………………………………………………………………4
III. Literature Review ..………………………………………………………………...6
IV. Data and Methods …………………………………………………………..……10
V. Findings………………………………………………………………………..…...11
A. Gendered Communications …………………………………………...……11
B. Reasons for Joining the Community ………………………………….…..14
C. Gas Station Findings ........…………………………………………………..15
VI. Conclusion .......…………………………………………………………………...18
A. Claire .…………………………………………………………………………..18
B. Ben .…………………………………………………………………………….18
C. Shawn ………………………………………………………………………….18
D. Group Conclusion ..…………………………………………………………..19
VII. References …...……………………………………………………………………21
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Abstract:
This paper will serve to enlighten the reader on the various customs and traditions of
Hare Krishna devotees living within the New Vrindavan community. It will achieve this
end through the documentation of various interviews with the devotees and the
experiences we acquired living among them. It will further go to show that although
this culture is inherently different from our own, there are many similarities therein. We
will attempt to provide a relatively unbiased and accurate portrayal of an alternative
community along with demonstrating how that way of life impacts and influences the
decisions and livelihood of all those involved. Hopefully by the conclusion the reader
will be able to have developed a comprehensive and educational perspective on a
special and unusual place.
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Introduction:
It was under sprawling blue skies that our trip began. Three young people
intrigued by a world so unlike their own ventured out of the familiar surroundings of
central Ohio, and into the mysterious mountains of West Virginia to a place that until
now had been for them the stuff of legend. These young people were not merely
embarking on a joyride toward the horizon, they were on a mission. To seek out a new
community, to boldly go where no COMMS 300 students had gone before. As Shawn's
immense GMC conversion van chugged down I-70 East, its passengers wondered
exactly what it was they were in for. Ben, the handsome and resourceful one of the
group, turned to Claire, the ever-enigmatic tomboy, and asked her what Shawn, the
brave but slightly maniacal captain of this adventure, was thinking when he suggested
we go and visit the Hare Krishna’s.
As we crossed over the sweeping Ohio River and under a large sign informing us
that we had entered “West Virginia: Wild and Wonderful”, the sun had almost run its
course and was preparing for its nightly sabbatical. We, being unfamiliar with the
difficult terrain of Moundsville, West Virginia decided to ease our growing appetites
and indulge in a non-vegetarian dinner one last time. The place we chose was one
called “Happy Garden”, known for its run-of-the-mill Chinese food and its exuberant
and overly talkative eleven year old table cleaners. By the time we paid our tab, the
sun had reduced itself to a mere sliver and darkness was taking hold of the sky.
We once again piled into the van the A-team rejected, newly outfitted with a
goatee Ben had purchased from the gumball machine, and approached the community
of New Vrindavan. Given that, although tremendously attractive and intelligent and
cunning, the threesome was severely lacking in navigational capabilities, Claire brought
along her GPS directional unit Tom Tom. Claire insisted we call it Jane Jane.
Regardless, this blasted device took us through farm access roads, up steeply winding
hills, down those hills, through haunted forests, and past the kind of houses where they
eat their neighbors for dinner. Needless to say, this created reason for alarm in both the
typically intrepid Ben and the atypically unnerved Claire. What kind of place required a
journey through the heart of a nightmare to get to? Even the heroic Shawn was
beginning to grow afraid once Jane Jane told us to turn into what appeared to be a
farmer’s access road. According to Jane Jane, our destination was a mile away. We
thought this to be absolutely impossible. As the cautious van inched up an under lit and
under paved gravel road up a final hill, our mild panic threatened to erupt into a volcano
of dread. Jane Jane told us that we had reached our destination as we crested that hill,
but all we saw was an expansive field of nothingness.
We questioned whether to proceed or to turn around. We decided to precede,
after all an adventure without risk is no adventure at all. So with sweaty palms, and
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anxious eyes, Shawn eased down on the clutch and rolled the van onward. Just as we
were breathing a collective sigh of resignation and were seriously wondering if this
place did in fact exist, we saw a sign. And it said “Welcome to New Vrindavan”.
Apparently, we had arrived. The mood inside the van was sweet relief. As we rolled
down into the parking lot we had no other option but to walk through the threshold of the
unknown into a culture not our own. We were met at the door of the main lodge by a
short middle-aged Indian woman wearing traditional Indian dress but without shoes.
The first abrupt shock to our western systems was when she informed us that we had to
take off our shoes as well. As we walked barefoot down the cold linoleum corridor to
our room, we tried not to think of what kinds of exotic diseases cold be residing on the
sticky floor.
As we all settled down in our patchouli-drenched room, we asked ourselves why
we were there and what the focus of our stay would be. We decided that we would play
the part of pilgrims coming to a place to seek enlightenment and to objectively learn the
philosophies, customs, and ways of life of a true Hare Krishna devotee. Dear reader be
forewarned, the events hereafter documented are entirely true and if you have a weak
stomach for bizarre vegetarian cuisine or prefer not to know what one of the layers of
hell consists of, then please stop reading now. If you do however have a thirst for
adventure and a penchant for a good story, then please read on.
Hare Krishna!
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Literature Review:
Hare krishna, hare krishna, krishna krishna, hare hare. Hare rama, hare rama, rama
rama, hare hare.
—Maha Mantra—
In 1966 a diminutive Indian man came to New York City from his native India.
He came with five dollars in his pocket and a mission in his heart. A proponent of a
sect of Vaishnava Hinduism, his ideas were not new – rather very ancient – but they
captured the interest of a searching generation (The Bhaktivedanta Book Trust, 2002).
His name was A.C. Bhaktivedanta Swami Prabhupada and his mission was to spread
Krishna Consciousness worldwide by the chanting of the maha (or 'Hare Krishna')
mantra. The organization he founded to promulgate this spread of consciousness was
called the International Society for Krishna Consciousness (or ISKCON) (2002). As
previously stated, the aim of ISKCON was the distillation of intricate and ancient Vedic
traditions into the constant chanting of a mantra. Doing this repeatedly over a period
of time, said Prabhupada, would bring lasting happiness and eventual oneness with
Krishna (The Bhaktivedanta Book Trust, 2002). Prabhupada found limited success in
New York City, and so he set out for the more culturally and religiously open west
coast. In San Francisco especially he found hundreds of young hippies and
establishment dropouts who were spiritually seeking and generally euphoric. These
young people had come to the coast to subvert the establishment and usher in a
revolution of love and total freedom. These ideals were met by engaging in free sex
and the partaking of a litany of drugs but in order to foster unity and a sense of
purpose among them there needed to be a spiritual core. (Dwyer, G., Cole, R., 2007)
Indian philosophy was already in vogue in America due to the fascination
popular music group The Beatles had with the country and its esoteric religion. George
Harrison, lead guitarist for the Beatles, was so taken in by the recitation of the maha
mantra that would he would devote several of his songs (and all of his life) to the cause
of hare krishna (The Bhaktivedanta Book Trust, 2002). Many of the counterculture
youth (heavily influenced by the Beatles and their peers) took up the study of Hare
Krishna with great zeal and passion. Prabhupada told them that the recitation of the
maha mantra would provide happiness, a natural high, that would bring them and their
utopian visions close to God (The Bhaktivedanta Book Trust, 2002). ISKCON affirmed
and welcomed all, regardless of their religious belief or affiliation. Its focus on love,
music, community, color, dancing, and unique dress and lifestyle stood in stark
contrast to the institutionalized Christianity of their youth with its strict rules and
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precepts, solemnity, stratified traditions, and establishment endorsement. However the
faiths had more in common than was initially realized. (ISKCON, 2002)
The act of practicing bhakti yoga requires the adherent to focus all of his
attention on Krishna at all times. This is achieved by constant repetition of the maha
mantra in order to clear the mind and body of all distraction. This repetition is done on
japa beads (108 wooden beads on a circular string) and the ritual is essentially the
same in concept as chanting the rosary. The adherent chants the maha mantra while
fingering each bead and works his way around the circle many times throughout the
course of the day. The serious adherent will chant this mantra at all times, stopping
only to talk with others and to eat. Even when the chant isn't being spoken, the
adherent is expected to direct all thought and attention to Krishna. (The Bhaktivedanta
Book Trust, 2002)
Along with the constant chanting, the adherent is also expected to live a very
aesthetic lifestyle devoid of material pleasure and pursuit. He is also expected to abide
by the four great rules within the Krishna tradition: no eating of meat, fish, or eggs, no
illicit sexual activity, no gambling, and no intoxication of any kind (alcohol, cigarettes,
recreational drugs, caffeine, etc.) Along with these are many auxiliary rules and
customs an adherent is expected to abide by. Combine this with the belief in one God
(Krishna) and a relatively conservative political ideology and mystical hare krishna
begins to look a lot like the institutional Christianity (Catholicism in particular) its
adherents came out of. Eyri Sihkunthah Das, a monk we associated with often at New
Vrindavan said it this way.
“Hare krishna is the most open and accepting of religions on the front end but is
also one the most inclusive and strict of religions on the back end.” (ISKCON, 2002)
This reporter found this to be the case as men and women living in New
Vrindavan who emerged from a very liberal and even revolutionary culture now stand
morally opposed to abortion, homosexuality, marital infidelity, drugs and alcohol,
modern interpretations of science, and of course meat. Though while clinging to their
communal libertarian ideals, most (if not all) adherents we came into contact with who
had lived in New Vrindavan for any length of time accepted and endorsed the
regulations and guidelines set forth by Prabhupada. I found this unexpected and quite
unusual. But then again so is the history of New Vrindavan.
Nestled in the adolescent Appalachian Mountains near Moundsville, Virginia
(which in turn is near the Ohio River), New Vrindavan is more of a complex than a
community. It contains two large ashrams (living quarters for the monks) one of which
contains a temple consecrated to the worship of Krishna, a manmade lake, a small
community garden, a larger accurately named “Garden of Seven Gates” (far less poetic
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than it sounds), statues of an elephant and two cows, two giant statues of Krishna and
his female playmate, several pagodas, and a peacock enclosure. Though somewhat
interesting, nothing in the immediate village fascinates or captures the imagination of a
faux-pilgrim such as myself. Something’s seem to be in a state of gradual decay.
Paint is peeling on the statues and fading on the buildings. The vehicles belonging to
the devotees are old and dirty (though this may be attributed to the renunciation of
society) and plaster fences and buildings are beginning to show their age. There are,
however, exceptions. (New Vrindavan, 2008)
On top of a ridge half a mile from the complex lies what has been referred to as
“America's Taj Mahal”. (New Vrindavan, 2008) The Palace of Gold is not a memorial for
a dear lover, but for a dear leader. It stands out as that which truly makes New
Vrindavan remarkable. And its story is just as remarkable. New Vrindavan was
founded in 1968 by Jirikatada Swami and Griva Das, two intensely loyal Prabhupada
devotees determined to develop a physical context for their leader's spiritual vision.
Named after a pastoral forest wherein Krishna would play and designated as a
community centered on “simple living and high thinking”, New Vrindavan intended to
become the culmination of Prabhupada's philosophy. This illustrated a strictly
vegetarian, self-sustaining, mantra chanting, cow protecting, self-contained community
set apart from the rest of society and responsible with the task of equipping and
informing devotees with the tools and methods necessary to spread Krishna
consciousness worldwide. It would in essence be an attempt to return to the primal
Vedic village, transplanting its culture, simplicity, and ideals into the present age.
Despite the restrictions on drugs, gambling, alcohol, and illicit sex, the infant
community attracted scores of eager young people intent on spiritual formation within
the context of intentional community. What initially began in small farmhouse
eventually grew into the multi-facility complex it is today with most all the work, from
planning to planting to construction, done by the community. Their masterpiece is the
Palace of Gold. (Hubner, J. 1988)
Jirikatada, charismatic and commanding, wanted to build a palace that would
suit as a beautiful home for Prabhupada and also attract scores of tourists to the
community. Devotees sold flowers, books, and begged for the ample funds needed to
construct this palace along with accepting donations from wealthy converts. The
palace was conceived of and constructed almost entirely by men and women in their
twenties, quite an amazing feat considering its impressive size and layout. The floors
are pure marble, the roof and much of the interior covered in gold paint, beautiful
stained glass windows shaped like a peacock’s tail illumine halls of dark green marble,
and ceilings are ornately hand painted or sheathed in gold. Outside of the palace,
sprawling gardens spread in all directions and one can see three states from an
impressive outlook point. It baffles me to think that this palace even exists; such is the
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degree of its magnitude. I was not the only one impressed. The palace did draw
hundreds of thousands of devotees and tourists from all over the world, bringing in
great money and interest. By 1986 the U.S. Census reported 377 people living in the
community full time. Now they say that number is closer to 40, my estimation is closer
to 20. (Hubner, J., 1988)
Jirikatada was a man of ambition. As the prestige and influence of his
community grew, so did his vision. By the mid eighties he moved toward making New
Vrindavan more of an inter-faith community, installing a deity of Jesus Christ in the
temple of Krishna and introducing many elements of western culture to the intentionally
eastern community. According to longtime resident and chief Gardner Poppa Tunjh,
Jirikatada intended on making New Vrindavan a “City of God”, essentially a holdout
from the material world and a haven from the impending apocalypse. It would be a
place where all peoples could worship the same god using all his different names in a
gigantic multi-faith temple and enjoy entirely immaterial thrills at a planned (as with the
temple never constructed) theme parked to be called “Krishna Land”. None of these
new developments followed the original intent of Prabhupada or Hare Krishna and as a
result New Vrindavan was excommunicated from ISKCON in 1988. The following years
did not bide well for the community or for Jirikatada and in 1992 he was sentenced to
federal prison. (Hubner, J., 1988)
The loss of their charismatic leader and many of their devotees was hard for the
faithful remaining in their waning utopia. We met some people who had been in New
Vrindavan almost from the beginning. One of them speaks wistfully of a community
being built in Florida where the faith is growing and plans have been made for building
a giant temple. The ones who remain in New Vrindavan are a saddened, hurt, but
hopeful people. They tell us that they are there because they believe in Hare Krishna.
They believe in their community. They believe in their Prabhupada. They believe in the
small trickle of young devotees living in the all too quite ashrams. They believe that if
they keep on chanting Hare Krishna than maybe, just maybe, they will one day be
happy. (New Vrindavan, 2008)
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Data and Methods:
For our project, we decided to research a community of the Hare Krishna
movement, via observing their rituals and way of life, and interviewing adult members
of that group. We decided to seek a wide spectrum of adult members and asked about
their backgrounds prior to their joining the group. For our methods, we decided to use
various means of interviewing techniques over the four days of our stay, in order to
accurately represent the Hare Krishna people and their group.
To begin our project we had to gain access. For this process, we sent a formal
e-mail to the temple coordinator, (see appendix C) in the letter we explained that we
were coming from Ohio University Lancaster for a research project. In the letter, we
also explained that we were in a research methods classes and would be staying for
three nights. We asked them if it would be okay if we camped outside, due to a lack of
money for lodging. In the reply from Arubaguna, stated that they had decided they
were delighted we were coming and would put us up in a room for the weekend at no
charge, plus assign us a guide to our needs.
The only thing that Aruba asked of us when we attend the community is that we
must follow their four rules: “1. we are strictly vegetarian. So please do not eat or bring
meat fish or eggs. 2. No intoxication of any kind. Liquor, wine, tobacco, any drugs tea
and coffee. 3. No sex 4. No gambling”. In the letter from Aruba he also stated: “I
believe you will be able to honor this rules while you are here. We will give you
philosophical information why one should refrain from these activities.” We felt that
these were rules we all could respect and remained faithful to our commitment, while
we were in the community.
In our process, we wanted to find how people with various backgrounds and
socio-economic, religious, and cultural perspectives react towards the Hare Krishna
faith and or join the community. For this we decided the best process (and course
oriented) would be qualitative. To complete this we took field notes using Pen & Paper,
Video, Pictures, and audio. The only time we used the audio was during an interview
with Poppa Tunjh Our primary focus was general observation, and interviews. We
requested a waiver of signature for informed consent this was because if we had to ask
participants to sign consent forms then it would interfere with the natural order of the
temple, and or the flow of events.
In the time preceding our field work, we did website searches, and other
literature reviews. Within our preliminary study we were able to find out a good amount
of information regarding the history and background of ISKCON. We also found
information regarding New Vrindavan and their history and background. In these
studies we were unable to find information about the backgrounds of devotees prior to
joining the community.
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Upon our arrival, we had not really decided on what we would truly focus on, but
what we wanted to do is observe their rituals, obey their rules, and try to understand
their unique perspective. However, throughout our stay, we found a reoccurring fact
about why the people join and there was a clear-cut gap in generations and their
reasoning, this will be explained in depth later in the paper. Another thing that we
noticed happening is the communication barrier between the men and women that
tends to lean on a complete failure of communication.
The first morning of our stay we were appointed a monk to be our guide, named
Eyri Sihkunthah das. Eyri, for the first half of the day about six to seven hours lectured
us on the philosophical background of ISKCON. After that Eyri introduced us to Poppa
who was the local farm expert for the community. After sitting with Poppa for a couple
of hours interviewing him on the food supply and his background we attended a
birthday for a little girl.
For the rest of our stay we spent our time interviewing who ever would talk with
us. When we started out we found it hard for the three of us to sit and talk with most of
the women, but we found if Claire would go by herself to talk with them they opened
up to her and would talk freely. Claire was also able to get a group of women together
and have a group session that went extremely well. As for the men, they would tend to
open up to Ben and Shawn much more then to Claire, during most conversations they
tended to talk at her rather than to her.
We also attended and participated in religious ceremonies. During any of the
three daily ceremonies that we attend, we primarily observed what they did and how
they preformed rituals and deity worship. For other observations, we also observed
meals, which involve religious rituals and communion between fellow devotees.
Another event that was extremely interesting for us to observe was a birthday party for
one of the community’s children. During our observations we took field notes of what
we saw and heard, we asked only pertinent questions during these events to provide
an essential understanding of the proceedings.
As a part of our participant observation, Ben and Shawn agreed to work in the
fields where 70% of the community’s food is produced. While working in the fields we
able to understand the processes of what it takes to maintain a self-sustaining
community. Claire on the other hand was able to go and help on the tours of the palace
of gold. An interesting finding Claire was able to find out about is the communication
barriers between the people that work in the gardens and the palace staff; the staff of
the palace views the garden as a burden and believes that they should get their
community food from other communities similar theirs. But the garden staff views the
palace workers as insignificant, and believes they need to focus on being a self-
sustaining environment.
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Throughout our stay after day one we had to find a way for us to be alone and
discuss what we were finding. So after sitting through a few of the pujari meals the
group quickly and wisely decided that alternative forms of nourishment were a
necessity if we westerners were to survive in what we jokingly referred to as “East
Virginia”. We drove up the winding road out of the valley and into the small town of
Limestone. Fortunately we quickly found a small gas station and in it we found our
nirvana: meat. After eating unrecognizable vegetarian dishes a few Jack Link beef
sticks looked pretty appetizing. I know the saying goes when in Rome, but we were in
West Virginia and we were hungry. So without guilt or reservation we began to eat the
relative of some unfortunate Hare Krishna. We quickly discovered that along with meat
the gas station offered us an entrance for dialog with the locales about New Vrindavan.
It provided a neutral control for gathering information, for who knows you better than
your neighbors? We decided to test this the second day of our stay.
Findings:
Gendered Communications:
In today’s society, we have been fighting equal rights for women for many years.
However, we do not realize in some cultures it is expected for women to be treated
differently. During my stay at New Vrindavan, I noticed a difference in the treatment of
men compared to women. I discovered it is not acceptable for men and women to
interact together often. One reason for this difference is because of the way women
look. Women are perceived as being inferior to men; they are considered a sexual
temptation. If the men are tempted sexually, it takes away from their Krishna
consciousness, as well as going against their philosophy of no illicit sexual
connections. In order to help the women know what men are approachable within the
community, the men will dress in different colors of pants. These pants have two layers,
the upper layer is known as the Kurtan and the lower layer is known as the Dhoti. For
men that plan to marry ware the color white. This helps the women because they know
ahead of time the men in white are more likely to be sexual tempted, and those who
are not wearing white need to be left alone to worship (they do not intend to marry).
I found this to be difficult to grasp because I am a very social individual, I do not
think of whom I can and cannot talk with. This may have been a problem for me
because while we were visiting at New Vrindavan I noticed I was being treated
differently then Ben and Shawn. I do not know exactly why, but I believe one reason is
that I do not look at myself as a temptation and will talk to everyone. When we met out
contact person, Eyri I became very uncomfortable (I felt as though I was being judged).
Eyri was apprehensive to have a normal conversation with me, as well as answering my
questions fully. I noticed when I would ask questions Eyri would find some way to turn
the question and answer into a sexual comment. One question I asked was what their
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belief of heaven and hell was, he answered me by saying there were levels of hell
(which was fine), but he proceeded to explain the levels by comparing them to a sea of
seamen. This made me uncomfortable because when he was talking about this I felt as
though he was staring at me. After Eyri was done answering me, Ben decided to ask
the question again in order to see if he would explain more to us; he did. Eyri later
introduced us to Poppa, the gardener of the community. Poppa is one of the original
devotees at New Vrindavan; he helped build the Temples and buildings located on their
property.
In order for us to get an understanding of the history and feel of New Vrindavan
Shawn Ben and me decided to sit in the garden and talk to Poppa about the history.
When he was talking, I noticed he put himself above me. Poppa also was avoiding my
questions like Eyri and would not talk to me in a regular conversation. I also noticed
when he shook my hand he shook it very weakly, but he did not shake Ben and
Shawn’s weak. I also noticed Poppa and Eyri did not like the idea of me being close to
Ben and Shawn; they did not like to give us privacy. When we told Poppa and Eyri, we
needed to go back to our room to review our notes they told us ok, but no more than
ten minutes past and they were knocking at our door. When we let them in our room,
they sat down and started talking more. I also noticed they stared at me a lot while
they were in the room; I kept pulling my teddy bear and blanket over me acting as
though I was cold. However, the truth was I felt they were staring at me. Later that
night Ben asked me what was wrong; I explained how I was feeling. He agreed with me
that I was being treated differently.
I later was introduced to Mother Nature, she was a wonderful person, and her
job was to take care of the tulasi tree that was offered to Krishna during their services.
Ben and Shawn talked to her for a very little period of time, when they walked away; I
asked her how it felt to be a woman in this community. Mother Nature answered me
truthfully and told me she did not feel as an equal, she felt as though the men were
perverts and hid behind their authority in the community. She proceeded to tell me she
did not live in the community for some of those reason and took me to a picnic table.
At the picnic table that was perfectly shaded from the tree that grew next to it sat a
group of women. Of these women, Mother Nature told me to talk to Esmeralda.
Esmeralda lived on the complex and had a job of preparing Krishna’s food during their
services. When Mother Nature introduced me to Esmeralda, as well as the other
women, she told them what she had told me about how she felt she was treated. Once
Mother Nature spoke up it was like a chain reaction, Esmeralda and the others agreed
with her 100%. They all admitted the felt sexual harassment being on the complex, so I
asked them why they stayed. Esmeralda explained it to me by saying, “You cannot
leave because of certain people, and they are there to worship and become closer to
Krishna.” Esmeralda also proceeded to tell me that she had received an e-mail earlier
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that day telling her to stay out of the kitchen. This e-mail was from a male who did not
have the decency to face her in person and explain his reasoning. By sending her an e-
mail to communicate proves the men will do everything possible to keep their distance
from the women. After hearing this stuff I realized these individuals truly believed in
what they were worshiping, they are truly devoted.
After hearing about the treatment they received on the complex, I had asked
them a question about the japa beads. Eyri had told me before a couple was allowed
interact in intercourse they were required to chant around the japa beads fifty times. I
found this hard to believe because it is human nature to react on instinct rather than
planning. Eyri made this seem as though it had to be performed, so I decided to ask
someone that had children. Mother Nature proceeded to tell me she did not participate
in the japa bead chanting for her first child, but did for her second. She told me this
process was to show Krishna you wanted a good child, and to use your body for this to
happen. They believe if you have a child out of arrogance, you will have an arrogant
child, if you have a child out of passion, you will have a passionate child, but if you
have a child out of goodness, you will have a good child. I still found this concept hard
to believe so I asked Esmeralda when she was not around the other women. She told
me she obviously did not have any children, but cannot wait for the day she will be able
to participate in the process of having a good child. After hearing these stories, I
realized yet another time that these individuals truly believe in what they are
worshipping.
The next morning we got up early to observe a morning service. I noticed in the
temple when worshipping the men would stand on one side of the room and the
women on the other. I also notice not many individuals socialize outside of their
everyday chores within the temple and community. Later that day I asked Esmeralda
why people why the men were separated, and why people do not socialize much. She
told me the reason is the same inside the temple as to why the men and women
separate, they do not want to be tempted why worshipping. Esmeralda also told me
the reason they do not socialize with one another much besides the reason of gender
is that they are at peace with themselves. They are there to be at peace and to become
more pure so they can one day see Krishna. They do not believe they are pure enough
to see Krishna if he were to approach them, so they most concentrate on their Krishna
consciousness to become closer.
Decisions for joining the community:
We were not totally surprised about the reasons we were given for joining the
community. We started to notice a trend that turned 1 to be a clear and defined line
between the generations, and their reasons for joining. When we were talking to the
younger generations those who are of the age between 20-30, and those of which were
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not born into the community or religion, joined because they were at the bottom of
their life, buried underneath problems and drugs. When we talked to this younger
generation 90% of them stated that they had tried to join other religions but did not
find that they could receive the satisfaction of a family base and acceptance. People
we had talked to stated even though these people were only fictive kin; they felt as if
they had more acceptances then in their own consanguineal relatives or kin.
For a good example of the younger generation, Eyri our guide at one point in life
had been a college dropout, trance DJ, and was addicted to various drugs prior to
going ISKCON. Eyri stated he had felt he need to make a connection in life, find
something that was home, he tried to join the catholic church but did not receive what
he felt was filling this need. Another example was Fred, he was a Marine that was
involved in the first wave into Iraq, he stated that when he got home he felt that there
was no meaning to life, because he had no family and had witnessed so much death.
The traditional Christian church did not fill this need for him he had contemplated
suicide many times; he then felt he need to try something else. Fred moved in with a
Buddhist monastery in upstate New York, but there again it did not satisfy the
connection and communications he needed, he stated he always felt like an outsider.
Fred then thought about the community near where he grew up but had not visited,
New Vrindavan, he decided to visit and never left that was almost a year ago.
On the other hand when we talked to the older generations, around the age 40
and up, stated that they were reminiscent of what used to be the hippie generation.
Most had desired to follow the path as put forth by the Vedic scriptures, because it
prescribed a life that is close to their own utopian view. While talking to these people
half stated that even though the religion, as they feel has strayed in some ways from
the utopian way of life; they stay because it “sure beats the rest of the world”.
Gas Station Findings:
After sitting through a few of the pujari meals the group quickly and wisely
decided that alternative forms of nourishment were a necessity if we westerners were
to survive in what we jokingly referred to as “East Virginia”. We drove up the winding
road out of the valley and into the small town of Limestone. Fortunately we quickly
found a small gas station and in it we found our nirvana: meat. After eating
unrecognizable vegetarian dishes a few Jack Link beef sticks looked pretty appetizing.
I know the saying goes when in Rome, but we were in West Virginia and we were
hungry. So without guilt or reservation we began to eat the relative of some
unfortunate Hare Krishna. We quickly discovered that along with meat the gas station
offered us an entrance for dialog with the locales about New Vrindavan. It provided a
neutral control for gathering information, for who knows you better than your
neighbors? We decided to test this the second day of our stay.
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Behind the counter at the gas station worked a pudgy, zitty uneducated
collaged adult with a name badge identifying him as “Wayne”. We asked him what his
perceptions were regarding the community. He told us that the man who picks up the
paper for the community has a marijuana pipe in his car and takes a toke off it every
now and then. Wayne views the Hare Krishna’s with suspicion primarily because he
doesn't know much about them. We thought that this would be the general consensus
of the surrounding community; however after interviewing more adults who entered the
gas station we determined we were wrong.
Bill, a large West Virginia worker with German blood and under the influence of a
couple beers, told us that the Hare Krishna’s were “different, but honest and hard
working people”. He said he has grown up around the community all his life and that
his kids go to school with their kids and are friendly toward one another. He has no
problem with them and even views them as a benefit to the region. We found this view
to be common with the older people we interviewed, people who had seen the
community on the outside for a long time and had determined that they were in fact
similar in goals and lifestyle. This surprised us, but was interesting to note and
underlined the successful job New Vrindavan had done assimilating into the
backwoods communities around it.
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Conclusion:
Claire:
By visiting the Hare Krishna’s I was able to go into not only a culture I was not
familiar with, but also a community. Although I did not agree with the community’s
views, I was able to learn more and understand their viewpoints. With this experience I
was able to learn more about the religion, as well as their way of life. Through my
observations and participation in their activities, I was able to have a better
understanding of these individuals, as well as myself. I learned sometimes one must do
what they are afraid of, if not you will never understand another person’s views. For me
this was definitely that type of experience, I was out of my comfort zone. I was able to
learn there are some values I have that I will never be comfortable putting in jeopardy.
By being a Christian and going into this type of environment, I found some things hard
to except, mostly their worshipping in the temple. I will never be comfortable with
someone worshipping anything but God himself. Even though I have my views on
religion, I was able to have respect for my new friend’s beliefs. This experience was a
once in a lifetime opportunity, and I would suggest to anyone to go outside their
comfort zone and do the same.
Ben:
I deeply enjoyed my time at New Vrindavan. It was a challenging experience
and an opportunity for personal growth. As a Christian, I believe in a lot of the
community's position on intentional community, sustainability, and devotional service
to God. I was able to see these factors in function and thus was encouraged to
contemplate employing them in my faith tradition. I loved the focus on simple living
and the eschewing of material goods for the benefit of spiritual gain. I also enjoyed
the culture and the eccentricities of the community. On the second morning of our
stay, I was informed that devotees employ the service of their left hand in cleaning
their posterior area after defecation. I assumed that due to this unique manner of
cleansing that there would be no toilet paper in the bathrooms. Thus in pain my
intestines kept watch over my impending waste buildup as I tried to wait out the
weekend and find some toilet paper. On the evening of the fourth day I was informed
that there is in fact toilet paper reserved for guests of the community. My bowels
heaved a heavy sigh of relief and I felt very much enlightened. This humorous
observation goes to show that I have a lot to learn about culture and that I shouldn't
be afraid to explore it, no matter how different, and make it my own.
Shawn:
Ben and I had decided to go on this trip during the winter quarter; we talked
about it for several months prior to going. During the class when Claire talked about
our group we were delighted to have here join us. Ben and I had been in class with her
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during the prior quarter and had seen what kind of work she was capable of, and know
she would be able to add a different perspective on it that we know we would not be
able to provide.
As for the field work we done, I had been to New Vrindavan in 1999 for a project
for school. For me New Vrindavan had grown and declined. I told the group about this
and it was hard to explain. Even though New Vrindavan was not in its maximum
capacity in 1999, I felt that there were more people present when I went before.
However when we went as a group the community had a much smaller population (We
were given an explanation, that we came early in the season, they stated that some in
the community move during the winter months.), and at the same time there was many
more buildings within the community.
This project was a growing experience for me, as I grow up my father was an
Orthodox Jew and my mother was a Catholic. Growing up in this environment it
sparked a passion or thirst for knowledge of the supernatural life for me. When I
walked away from this experience I feel I left with one idea that the rest of the group
did not, religions are all the same. I feel I was able to understand that these people feel
as if they are worshiping the one and true God. The group and I discussed this but Ben
and Claire consensus was this was not true. I feel that if one is truly able to look at
religions with an unbiased approach then they will understand that religions are all the
same, as long as they believe in one god and one only.
All in all our trip went excellent; we lived, learned and survived!
Group Conclusion:
As the sun rose over the hills of West Virginia on Sunday morning, all three of the
weary researchers could be caught sleeping in. It had been a long weekend, and we
were ready to go home. Our minds were full of Hare Krishna philosophy, our stomachs
were full of Hare Krishna food, and some of us were beginning to think that the Hare
Krishna’s were just plain full of shit (can we say that in an academic paper?). Ben, a
Christian, held a Sunday service out by the lake and Claire and Sean came along. We
all relaxed and enjoyed the placid lake and the tranquil spring air, ready to go home.
We said our goodbyes to the devotees and exchanged hugs, pats, and handshakes
and contact information and piled into the van eager and anxious to get back.
Due to the ban on meat and the prominence of mysterious vegetarian cuisine,
and also due to the shortage and eventual depletion of the Pop-Tart and Wheat Thins
stash, we all agreed that we were in need of a good old American meal. As we put
miles behind us and New Vrindavan, we surveyed the available choices and eventually
settled on that American tradition, Buffalo Wild Wings. As the tender and juicy wings,
smothered in the most delectable of sauces slid down our eager gullets, we sighed a
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sigh of meat-loving relief. This allowed us a chance to collect our thoughts and reflect
on this truly unique experience. We noticed that it had brought us closer together as
friends. It was interesting to be the cultural minority when we have been accustomed
to being members of the majority. This gave us insight into how a minority ethnic,
social, or racial group might feel and was quite enlightening.
We also found it interesting to observe the ardent and committed faith displayed
by the devotees. It was an inspiration to see such measures of devotion that would
cause a person to get up at four in the morning every morning to worship their deity.
Although the devotees were few in number, their faith was very strong and their
passion inspirational. We also observed that they were committed to a self-sustaining
community along with their vegetarian and religious beliefs. Every member of the
community had a place within the community and performed an important function in
both the temple worship and communal life. In the temple, Esmeralda takes care of
the pujari food offering for Krishna, Mother Nature takes care of the sacred Tuili tree,
Ghronava offers the incense, Eyri provides the music and leading in group chanting,
and the swamis and monks offer instruction from and insight to the Vedic scriptures. In
the community, Poppa cares for the gardens as well as providing leadership for the
community, Eyri works with the guests and making sure they are comfortable and
informed (he almost overdoes his job), Colbi runs the community thrift store and
Khandyce works with upper-level management overseeing the community. We
observed that any permanent long-standing community needs people who are
committed to, satisfied with, and competent in their function.
We noted the reverence and respect offered toward Krishna. First and foremost
in dedication to chanting on their japa beads, daily committing to two or more hours of
this practice. Also in the preparation of the daily temple service. They change the
outfits on the deities three times a day to reflect the different moods and personalities
of Krishna. They also prepare food for him which is made in a separate kitchen and
elaborately adorned with a myriad of spices and herbs. Devotees are also expected to
offer all food they eat to Krishna first as a symbol of love and submission. Devotees
also mark themselves with a mud composite in twelve areas on their body to symbolize
their love and devotion to Krishna. The men shave their heads (with the exception of a
small strip of hair on the back of the skull) and both sexes don traditional Indian dress.
We also observed that although this community makes great strives to be
drastically different from the outside world, influences from that world shape their
experience. Most older members of the community live in houses around the
community and do business in the town, send their children to the public schools, drive
automobiles, and some also partake in intoxication (both herbaly and chemically).
Although Eyri painted a happy picture of total submission at all times, the older and
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wiser members of the community confessed that the precepts set forth by Prabhupada
are ideals, and not always carried out in the way they should be. New Vrindavan,
though different from any other community, contains the sociological structure and
cultural context of the other rural Appalachian communities.
Going to New Vrindavan was a trip in many aspects of the word. It was a
physical trip to a physical locale, it was a spiritual trip to an esoteric and unfamiliar
plane, and it was a cultural trip to a marginalized way of life within our American
experience. We all grew as researchers and as friends, and were able to identify with
the human aspects of these devotees and members if not the religious. For at our
core, regardless of what beliefs we profess, we are intrinsically human. If one will take
the time to bear this in mind, and seek out our commonalities instead of our
differences, then we will see ourselves in a people entirely unlike us... and realize we
really aren't that different after all.
Hare Krishna
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References
Dwyer, G., Cole, R., (2007). The Hare Krishna Movement: Forty Years of Chant and
Change. I. B. Tauris; illustrated edition edition (August 7, 2007)
Hubner, J. (1988). Monkey on a Stick: Murder, Madness, and The Hare Krishna’s.
Harcourt Brace Jovanovich, Publishers San Diego - New York – London
International Society for Krishna Conscience (ISKCON) (2008). Retrieved from http://
iskcon.com/ on March 22, 2009
The Bhaktivedanta Book Trust, 2002. History and back ground of ISKCON. Retrieved
from http://www.krishna.com/ on March 20, 2009.
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