Abstract
Since the abolition of slavery and serfdom in 1958, Bhutanese society has been characterised by three social strata: big, medium and small people. Purity beliefs and practices are one of the crucial factors in this reconfigured stratification, which is entwined with the hierarchy of the well-ordered pantheon in relation to vulnerability to uncleanness. The big people feel threatened by the wrath of the gods/spirits of the low-level pantheon who are more vulnerable to pollution than their high-level counterparts. Indeed, the purity/impurity beliefs are only relevant because of their roles in offending these beings, thereby revealing two types of defilement: direct and indirect pollution. The effects of pollution beliefs in class-based Buddhist Bhutan are indirect, while they are direct in caste-based Hindu India. The big status is perpetuated by purity beliefs which are, in turn, embedded in ‘reincarnisation’—a process of upward social mobility.
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