Echoes of Traditions-1

This is a 2 part series

1. Colonisation effects on social structures

The pervasive influence of colonialism extends beyond the overt manifestations of physical violence and territoriality. Colonialism’s reach transcends mere physical conquest and infiltrates the very essence of societies and individuals. It insinuates itself into the very fabric of societal constructs and the individual psyche, leaving an indelible imprint on economic structures and personal identities and seeping into the intangible domains of consciousness and ideology. It imposes a systematic erasure of indigenous narratives, supplanting them with the dominant cultural narratives of the colonizers. This process shapes the collective consciousness, instilling a sense of inferiority and internalized oppression within the colonized populace.

2. Enshrinement of Resistance

In a bid to preserve their essence, social structures and institutions are forced to undertake extreme measures, compromising their inherent principles and doctrines. This reactive posture, born of a primal instinct for self-preservation, inadvertently gives rise to inward-facing reactionary forces that further entrench the rigidity of these systems. The impact of colonialism extends beyond the mere imposition of external structures; it penetrates the very core of indigenous traditions, disrupting the pristine forms in which they once existed. The free-flowing nature of these ancestral practices becomes constrained within the confines of non-negotiable laws, transforming the essence of tradition itself. This metamorphosis is propelled by a dual force — the inherited knowledge systems that have endured through generations, and the reactionary impulse born of fear. The fear in question is rooted in the apprehension that any dilution or deviation from these newly codified principles may precipitate the erosion, or even the eventual annihilation, of the very traditions and knowledge systems they seek to safeguard. This dread, coupled with the weight of inherited wisdom, coalesces into an unyielding force that dictates the rigidity with which these traditions must be upheld, otherwise, they’ll be lost to the annals of history.

It is this convergence of forces — the inherited knowledge, the reactionary fear, and the consequent rigidity — that gives birth to a new societal paradigm, one characterized by the emergence of distinct groupings and identities. These collectives arise not merely as custodians of tradition, but as bastions of resistance against the encroaching tide of colonial influence. Within these newly formed societies, the lines between tradition and dogma become increasingly blurred, as the once fluid and organic practices ossify into a set of immutable precepts. The rigidity that ensues is a double-edged sword.

This fusion of inherited knowledge and reactionary forces manifests in a multitude of ways, shaping the social, political, and cultural landscapes of the societies in question. The dichotomy between preservation and stagnation becomes a constant source of tension, as these communities grapple with the challenge of upholding their traditions while simultaneously navigating the ever-changing currents of modernity.

The definition of purity itself changes and as the light of knowledge is distorted with the prism of exposure to Colonial Knowledge. The fear of dilution and the urgency to maintain the perceived purity of tradition often breeds an atmosphere of localism and suspicion towards external influences, further exacerbating the rigidity of these societal structures.

3. Emergence of New Identity

It is within this crucible of tradition, fear, and reactionary forces that new identities are forged, anchored in the shared struggle against the perceived existential threat posed by colonial hegemony. These identities transcend mere cultural affiliations and transcend to new spheres of social life. Over time, the cautionary stance adopted by these societies towards change solidifies into an entrenched resistance, a reflexive rejection of any deviation from the established norms and practices. This defensive posture, initially rooted in the fear of cultural annihilation, gradually evolves into a self-sustaining ideology, wherein the preservation of tradition becomes an end in itself, divorced from its original context and rationale.

Also, these new identities are marked upon the people and their worldview leads to the consolidation of these markings and these individuals.

4. Stopping the River

The accretion of these rigid practices, layered upon one another like a geological layer of rocks, creates a formidable stopping force against the natural forces of evolution and change. It vulgarizes the very knowledge systems it seeks to protect, reducing them to a caricature of their former selves. The nuances and complexities that once characterized these intellectual and cultural traditions are gradually eroded, replaced by a reductionist interpretation that prioritizes conformity over critical inquiry and adaptability. The irony lies in the fact that the very measures undertaken to safeguard the sanctity of these knowledge systems inadvertently contribute to their erosion and trivialization. The rigid adherence to ossified forms and practices strips them of their inherent vitality, reducing them to mere relics of a bygone era, devoid of the dynamism and relevance that once defined their essence.

The fluidity and malleability that once characterized these societal constructs become increasingly constrained, as the weight of accumulated traditions and practices bears down upon them. The paradox that emerges is a cruel one — the very measures undertaken to preserve the essence of a cultural or intellectual tradition ultimately contribute to its erosion and diminishment. The rigidity initially embraced as a defensive measure against external forces becomes a self-imposed shackle, constraining the natural evolution and adaptation essential for the vitality and relevance of any knowledge system or social structure.

5. Free or Re-Formed

The transition from subjugation to nominal independence is fraught with complexities, as the newly liberated nation grapples with the task of reasserting its identity and reclaiming its place in the global order. However, this endeavor is further complicated by the enduring legacy of colonial discourse, which has profoundly shaped the narratives and perspectives through which these societies have come to understand themselves.

In the aftermath of colonial rule, the pursuit of self-definition and cultural reclamation is often accompanied by a comparative socio-economic analysis, wherein the colonized nation measures its progress and development against the very standards and benchmarks set by its former oppressors. This process of juxtaposition, while seemingly innocuous, carries with it the insidious potential to perpetuate a sense of inadequacy and inferiority, as the colonized society finds itself inextricably bound to the frames of reference imposed by the colonizers. This comparative exercise, rooted in the residual power dynamics of the colonial era, can trigger a profound existential crisis, prompting the colonized nation to question the very foundations of its identity and worldview. The realization that access to economic and political power remains inextricably linked to the structures and ideologies of the former colonial masters can unleash a wave of reactionary impulses, manifesting in calls for abrupt and sweeping reforms.

In this climate of upheaval, the fundamental identities and social structures that once defined these societies become increasingly fragile, prone to fracture and fragmentation. The rapid transformation, coupled with the lingering hangover of colonial discourse, can inadvertently catalyze the very forces that threaten to unravel the delicate threads that bind these communities together.

Summary

This dual nature of forces of Inherited Knowledge and rigidity creates new forms of society and groupings. When these are continued for a very long time makes society very cautionary to changes and creates a practice that is resistant as these new principles of rigid practices are layered upon each other they not only vulgarise knowledge system themselves but also act as a force against the fluidity of the social structures.