This chapter examines the practices of begging by the Jogi, a nomadic community known as beggars in Rajasthan, India, using as a guide the discussions of “strangers” that have accumulated in Japanese folklore. The term “Jogi” generally refers to followers of the Nath Sampraday, a school of yoga philosophy that was especially influential in medieval North India. Various folk tales have featured yogis, jogis, or naths in various parts of North India, but the common representation is that they are powerful yogis, as renouncers practicing asceticism who possess supernatural powers and are able to perform miracles (Lorenzen and Muñoz, 2011). The Jogi described herein perform no yogic tantrism or ascetic practices but marry and live with their families as villagers do, moving from village to village throughout the Thar Desert region to beg for alms. Mostly, they are despised by sedentary people as dirty and poor people with lower social status. Nevertheless, scholars report that they are different from the mere beggars at train stations or streets in urban areas (Bharucha, 2003; Gold, 1993).

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Dynamics of “Strangerness”: The Case of the Jogi in Western Rajasthan

  • Ayumi Nakano

摘要

This chapter examines the practices of begging by the Jogi, a nomadic community known as beggars in Rajasthan, India, using as a guide the discussions of “strangers” that have accumulated in Japanese folklore. The term “Jogi” generally refers to followers of the Nath Sampraday, a school of yoga philosophy that was especially influential in medieval North India. Various folk tales have featured yogis, jogis, or naths in various parts of North India, but the common representation is that they are powerful yogis, as renouncers practicing asceticism who possess supernatural powers and are able to perform miracles (Lorenzen and Muñoz, 2011). The Jogi described herein perform no yogic tantrism or ascetic practices but marry and live with their families as villagers do, moving from village to village throughout the Thar Desert region to beg for alms. Mostly, they are despised by sedentary people as dirty and poor people with lower social status. Nevertheless, scholars report that they are different from the mere beggars at train stations or streets in urban areas (Bharucha, 2003; Gold, 1993).