I vividly remember the Indian cultural event I attended on 28 th March 2019 when my Indian friend invited me over. I can attest that cultural event is important in enhancing social integration and peaceful co-existence amongst themselves.
How I Decided To End Up With This Cultural Activity
When it was around 8 pm, people were sprinkling themselves using water and colors (Sharma, 2003). Furthermore, they were dancing crazily while worshiping a god known as Lord Vishnu. According to my Christian upbringing, no god should be worship and this was the reason why I decided to part ways with the cultural event because I expected no god to be worshiped.
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Description of the Cultural Event
The event was known as Holi also known as the festival of colors and it happened on 28th March 2019 in my neighborhood. The aforementioned cultural festival involved the burning and immense destruction of demons known as Holica (Baker, 2013). Furthermore, the event was made possible by a god Known as Vishnu. The most entertaining part is where people threw colors and spraying water amongst themselves. My friend's family and relatives were at the event. The spiritual leader of the cultural event was the one leading in praying to Lord Vishnu. I was just a spectator at the event.
My Thoughts on the Cultural Event
The event was colorfully prepared using a different mixture of colors and water to bring beauty and elegance (Jinhua, 2019). I applauded the social and interactive environment, but I never applauded the worship of other gods such as Lord Vishnu.
How I Felt To Enter Into a Different Cultural Space
As I interacted with the Indian cultural space, I had immense pleasant feelings coupled with fluctuating emotions. Surprises and happiness were the first emotions I experienced because I saw joyful people who connected me to that cultural space (Garcia & Cogburn, 2014). As I was leaving the cultural event, I started to develop sadness and anger due to the reality I saw the priest when he was worshiping Lord Vishnu, possibly it made me alienated.
Drawings from Other Scholarly Readings That Interpret Cultural Activities
Cultural events benefit people by making them socialize and come together. The togetherness makes them re-align their life goals, solve community woes and offer support to the less disadvantaged family members (Baker, 2013). Moreover, the cultural event is a learning tool of people integration where people learn different cultural spaces and can even lead to intermarriages and shift of religions (Garcia & Cogburn, 2014). Furthermore, cultural spaces may enhance surprises and fear to first-time participants.
How the Cultural Event May Empower Families
A child's holistic learning and socialization are greatly influenced by family upbringing (Jinhua, 2019). Families that frequently participate in cultural events make their children active, social, and happy (Sharma, 2003). Furthermore, children who are constantly exposed to cultural events can grow emotionally, physically, and intellectually.
Conclusion
The Indian cultural event bridged the knowledge gap I had in different cultural spaces. Although the worship of different gods saddened me, I can say that I was able to enhance my socializing skills which are also important in my day-to-day classwork activities.
References
Baker, C. (2013). Language, Cultural Space and Meaning in the Phenomenon of "Cro-dance". Ethnologie Française, 43(2), 313-324. Retrieved May 3, 2021, from http://www.jstor.org/stable/42772358
Garcia, T., Ohm, M., & Cogburn, J. (2014). Culture. In Form and Object: A Treatise on Things (pp. 279-286). Edinburgh: Edinburgh University Press. Retrieved May 3, 2021, from http://www.jstor.org/stable/10.3366/j.ctt1g0b74h.19
Jinhua, D. (2019). Culture. In KARL R. (Author) & Sorace C., Franceschini I., & Loubere N. (Eds.), Afterlives of Chinese Communism: Political Concepts from Mao to Xi (pp. 49-54). Australia: ANU Press. Retrieved May 3, 2021, from http://www.jstor.org/stable/j.ctvk3gng9.10
Sharma, A. (2003). Elements of Indian Civilisation: A Sociological Perspective. Indian Anthropologist , 33(1), 71-92. Retrieved May 3, 2021, from http://www.jstor.org/stable/41919927
