#devadasis

[everything-is-crab]

I agree with this. As much I detest the devadasi system as any other feminist, and I am aware many upper caste men wanted the tradition to continue on (as they're still forcing young girls to do that today) but the laws passed against it weren't out of good faith. And they didn't make much positive material difference-

This isn't like any prostitution system. This was the result of upper caste men exploitating female temple artists from marginalized castes, whose work shaped a lot of Indian culture which nationalists like to boast today. It hides the ugly truth that these performing arts of our culture, that are glorified today by upper caste Hindus, were modified so that it's suitable to the chaste pure "upper" caste woman compared to the "lower" caste women who had no "dignity".

Both upper caste and men from marginalized castes saw this as a debate of a dalit/sudra woman's sexual purity. Not as a form of sexual exploitation. Men like Periyar can claim to be pro women as much as they want, but their analysis of marriage and everything came out of their anti caste analysis, not out of genuine concern for women. They saw the bodies of women of their castes as a leveling ground, not as people whose own consent mattered. Which is why they focused on banning the whole system, which was a dumb thing to do as the writer in first article says, because not only was the contribution of these women to our culture neglected and erased from history but also they were also now seen as some impure women responsible for being marked as a shameful reminder of casteism and they were ostracized further. Ostracized from their own communities.

Keep in mind initially the devadasis could own land, need not have married any human male and could adopt daughters in case they didn't want to conceive with a human male. Understanding the kind of time this was and how patriarchal the upper castes were, this was probably seen as something too revolutionary for women from the "sudra" and "ati sudra" castes who were now gaining recognition in the temple, where many marginalized castes were forbidden to enter or segregated at temples. It was not the fault of the devadasis that Brahmin men started sexually exploiting them. As if women from "lower" castes aren't already seen as born as sexually deviant by upper caste people, now even the men of their own castes blamed them to "scar" their reputation.

In states like Tamil Nadu and Maharashtra, instead of reforming it so that the men who exploited and wish to exploit these dancers would be punished, they passed laws punishing the female dancers themselves. Including minors. I.e- the devadasis, who were the primary ones exploited in this system, were now criminalized themselves. In other states if the woman is exempt from conviction, then her family or any relative can be charged.

But there's not a single provision in the laws to do anything about cases that involves trafficking, coercion by men of upper castes, or for the men directly involved in sexual exploitation of the woman/girl. In fact in some states there were supposed to be rules to implement rehabilitation of those women, but those rules were never made and therefore never implemented 🙄

How this tradition (the original one, being married to a god instead of a human) and the arts related to it should reform.....is upto the women of those families in my opinion. I am definitely against the sexual exploitation and wish for it to be abolished instead of fully legalized, all I am objecting to is the framework of these laws (similar to criminalizing prostitutes and not the perpetrators of the sexual exploitation) and the social stigma these women face.

[dwarvenaesthetic]

Roop Neelam Sundaram

Devadasi Neelam: Portraits of a Modern Ancient Mystic in a Studio Dear Friend - This is my Sacred Art. The subject in this photos is a modern-ancient mystic, the archetype of Shadow Divine Feminine, a Devadasi. The Devadasi is a modern-ancient erotic mystic who lives in this material reality and also exists somewhere beyond it. Mysterious, strange intersections between the ancient and modern emerge for this human divine Devadasi. She is spiritual and sensual, erotic and divine, innocent and knowing, pure and disheveled, shadow and light, intuition and flesh. Nonduality. My Sundaram, my sundaram. All of my love, Neelam💎

Free to use under the Unsplash License

Buy us a round!

[meluhha]

what’s the link between nagarvadhus & devadasis?

we know “indian” religious texts looked down on courtesans at least from the vedic age & similarly the british demonized ‘em in modern eras but beyond that?

(Amrapali, Vasantasena, Madhavi, etc were more empowered ~2500 years ago, but not entirely)

[biologicalunitdatabase]

Check out Naoki Matsudo's profile on the Biological Unit Database!

[munaeem]

Inside the Yellamma cult - where social climbing in the next life means selling your children into prostitution.

Inside the Yellamma Cult: A Harrowing Journey of Social Climbing In the heart of a small village lies a secretive cult known as the Yellamma cult, where the quest for social status in the next life has led some to make unimaginable sacrifices. This ancient tradition, deeply rooted in certain parts of India, involves a practice that is as controversial as it is heart-wrenching: selling one’s own…

[indo-europeans]

Temple Prostitution Parallels: Aryans & Greeks

SOUTH ASIA

“Deuki is an ancient custom practiced in the far western regions of Nepal where a young girl is offered to the local temple.” While Deuki is the term that is used in Nepal, this goes by different terms in countries from India through Vietnam. At one point, women had a more empowered role in temples. However, this shifted over time:

“Today, deukis are frequently raped by a Brahmin priest immediately after dedication- still when they are between five and seven years old. Abandoned by their parents and all other support systems, these girls grow up largely on their own with no education or learned skills. In recent scholarship, some authors have asserted that the sex trafficking problem in Nepal has roots in traditions like deuki, which created the precedent of women being viewed more like objects and symbols than like people.”

Greek parallels’ example:

“The girls involved in temple prostitution were typically slaves owned by the temple. However, some of the girls were gifted to the temple from other members of society in return for success in particular endeavors. One example that shows the gifting of girls to the temple is the poem of Athenaeus, which explores an athlete Xenophon’s actions of gifting a group of courtesans to Aphrodite as a thanks-offering for his victory in a competition.”

[ahamasmiyodhah]

𝐇𝐈𝐒 𝐑𝐀𝐆𝐄

𝐈𝐍 𝐖𝐇𝐈𝐂𝐇; Sivagami messed up real bad.

𝐏𝐀𝐈𝐑𝐈𝐍𝐆: Bhallaladeva x Manjari (OC)

𝐑𝐄𝐐𝐔𝐄𝐒𝐓𝐄𝐃 𝐁𝐘: @mahi-wayy

Devasena huffed as she cradled her swollen belly and swiftly walked towards the Chambers where Bahubali; her Husband and the King of Mahishmati, and Bhallaladeva, her elder brother figure and Commander of Mahishmati's army were planning something.

Things had gone awry when Devasena had took her firm stand up in front of Sivagami Devi, angering the Queen Mother in front of Whole Court. It was surprising, though, to see that Bhallaladeva confessed he didn't wish to marry Devasena anymore, and that Bahubali can marry her.

It would have led to civil war, but Bhallaladeva confronted Sivagami Devi which hurt her sentiments and the big ego she was growing back then, and the woman had declared that Bahubali will be crowned King and Bhallaladeva as Commander, but it came with consequences.

Bijjaladeva disowned his son.

Not that anyone cared, though.

The change in Bhallaladeva surprised both Devasena; who felt he was a snobby arrogant manchild and Bahubali, who was just happy his older brother was back. The two were though confused that who caused this change, and the day they found the answer when the Annual Jagadambika Poojan for nine days started.

The temple amidst intricate carvings and an aura of oil lamps lit up with a rhythmic sound of drums when Bhallaladeva, the fierce and imposing Commander of the Mahishmati Armed Forces, reached the place to join in the auspicious Pooja. There would stand courtiers, priests and noblemen, watching with reverence as the life within the temple, that earthly representative of divine power, the culture surrounding the kingdom.

As Pooja began, his thoughts strayed from rituals and chants toward the grand hall's center where a dancer moved with an entrancing grace. She was Manjari, a dusky-skinned Priestess whose movements turned into poetry, her anklets chiming with every step. She was dressed in red and gold, eyes glittering with a fire that almost matched the flames dancing upon the torches that supported the temple; and so living for the spirit of the goddess she adored. Bhallaladeva, sedate and poised as always, was entranced by Manjari's dance.

He saw each movement unfold as an expression of love and mystery, leading him deep into a trance. Her dance was much more than an art; it was a prayer, a powerful invoking to command every soul there to pay attention. For Bhallaladeva, the man of war and strategy, hardened, it was a profoundly spiritual experience to watch Manjari's ethereal dance.

He was exposed to the emotion-wrenching look in her eyes, the soft yet powerful dance of her figure, and the way that the mere presence of a person seemed to command the space. Amidst the blowing of conch shells and rising smoke of incense, Bhallaladeva came to realize that he was not observing something; but rather he was entranced by thin threads of invisibility connecting him to the divine priestess who danced as if she was calling the gods themselves to bear testimony to her devotion.

Devasena and Bahubali, both were elated that Bhallaladeva loved someone, and even helped him most of the times. Manjari was a Devadasi, hence even Sivagami didn't oppose her coming to Palace to see Devasena as she was pregnant, since a Devadasi is considered auspicious.

But right now, the danger looming over Manjari's head was something which scared Devasena.

The Princess of Kunthala reached the heavy doors and took a deeo breath, commanding the doors to be opened. Once they did, the occupants of room lookes at her. "Devasena? What are you doing here?" Bahubali asked as he and Bhallaladeva ran to her, making her sit on a Couch. Randev, Bahubali's friend brought a tumbler of water and handed it to Devasena.

"Bhalla! You have to run to Shiva Temple right now! Manjari! She's in danger!" Devasena exclaimed, her eyes wide. "What are you saying Devasena? Why will Manjari be in danger?" Bhallaladeva asked. "Rajmata. She wants you to marry the Princess of Simhadhwaja, Princess Yagnika. One of the courtiers told her about you and Manjari, and she has sent Soldiers to.." Bhallaladeva ran out before she could complete her sentence.

.

Manjari was all set to sleep when a shadow outside her hut in Temple sanctum, and the sound of footsteps made her sit straight. Manjari could feel the hammering of her heart in her chest as shadows appeared to move in the faintly lit corners of her room. Then came a whispery rustle of armor; metal faintly glinted, and into this darkness lurked the soldiers, their intent predatory.

Panic ran through her veins. She hastened, those fragile feet not making a sound on the cold marble floor as she slid by the door with her heart pounding with fear and instinct. That temple, once her safe haven, looked now like a trap closing in on her. She ran the maze of temple corridors, taking those ragged, shallow breaths. The soldiers pursued her mercilessly; their footsteps filled the air with an eerie echo of danger nipping at the heels of this poor woman running for life. Her sari fluttered behind her as a banner of defiance yet showed no clear path marked in front. Manjari darted her eyes to and fro searching around for her escape, but every turn took her deeper into the mazes.

Just as she thought she might find her way out, Manjari spun on her heel, the rush of fear fogging her vision, and crashed into something so immovable, so unyielding that it rooted her to the spot. She backpedaled, eyes wide with terror, but when she looked up again she was gazing into Bhallaladeva's face. His towering form filled her entire view, blocking her way out. His gaze, intensive and unreadable, locked onto hers, and the weight of her predicament settled heavily between them.

"Senapathi.." Manjari tearfully hugged him, as The soldiers behind her stopped short, freezing as they saw their doom in Bhallaladeva's eyes.

.

Bhallaladeva's footsteps echoed down the corridors of the palace, hot with indignation. His mind was bubbling over with bitter memories as he moved towards the Shiva Temple to his mother, Sivagami Devi, who was blamed. The Mahishmati kingdom had made her the regal queen mother-words for herself there were law. But to Bhallaladeva, she was a dim silhouette—thick and stern, unforgiving and unsweet. Bhallaladeva recalled how he always wanted his mother's love, even when a child; instead, he would get cold stares and a sharp tongue. Everywhere around him, people went around speaking of his strength and valor, but Sivagami's gaze was always on some fault-finding issue that had never brought across a proud motherly warmth. As he clenched his fists, memories of his childhood rushing back into his mind.

He could still remember all the attempts he had made to win her favor—by mastering the skill of war, performing exceptionally well in his studies, or showcasing his mastery in fights. But all in vain. Sivagami always compared him to his cousin, Amarendra Baahubali, whom she loved like her very son.

Bhallaladeva silently witnessed her when she gushed about everything Baahubali did, offering him that maternal pride Bhallaladeva has always wanted but would never receive. Every smile she threw towards Baahubali felt like a knife twisting deeper into his heart as it reminds him of how he shall always be second in her eyes. Meanwhile, recalling the favours of Sivagami, Bhallaladeva ran toward the temple.

He recalled the day he was winning the fight in the ground, but she picked Baahubali, making known her decision that the throne would be bagged by him who served people best and not by him who sought power. The words had hurt him, and he recalled them every moment in his life.

He is not a son to her; on the contrary, he was a brutal man with an insatiable will to dominate, unbefitting the prince for which he had striven for his life. Bhallaladeva did not utter the pain, covering it with layers of ambitions and anger within him, and today the facade was crumbling apart. Before him was the temple, its massive structure jarringly contrasting the chaos within his soul.

Bhallaladeva's breath was laboured, his face screwed up in a snarl as he stormed up the steps, his eyes blazing with the fire of years-long pent-up resentment. This place, consecrated to the god of destruction, seemed apt for the storm that brewed inside him.

Today Bhallaladeva was not marching up to a temple; he was marching against the shackles of his whole life left untouched with scorn and negligence, every stride taken as a defiant act against the mother who never did see him for who he was.

Just as he turned in corner, a horrified Manjari ran into him. Looking in her eyes he realised how scared she was. Her dusky cheeks were red with all the crying, her eyes wide in fear and pain. Clutching her sari around her body, Manjari hugged him tightly. "Manjari, I'm here.. do not worry. Just... Close your eyes. You might not want to see." He said softly and Manjari nodded.

.

Thunder cackled in sky as Sivagami Devi sat on her throne, Bahubali and Devasena sitting nearby. The two were concerned as they waited Bhallaladeva's arrival. Soon the thunder cackled aloud, flashing the corridor in which stood a man holding a sword.

Sivagami Devi looked up, a shiver running down her spine as a bloody sight of a furious Bhallaladeva, and noted the flutter of a plain Red saree behind him. Bhallaladeva moved and her eyes widened when she saw Manjari, her hair partition filled with red Sindoor as he grabbed her hand and pulled her in, the girl looking fearful.

"Mother, meet your daughter-in-law, Manjari." He grinned, a grin which scared the three. Sivagami looked appalled, her wide eyes on Manjari as she looked at her from head to toe, her anger returning. "Bhalla!? What is this!?" She screamed.

Sivagami Devi's voice was at once shrill with indignation and robust as she berated Bhallaladeva with a flare in her eyes. "How dare you go against me to marry that temple dancer, Manjari?" she yelled, her speech loaded with scorn. "I wanted you to marry Yagnika, the Princess of Simhadhwaja, and seal an alliance for Mahishmati!" Her voice was robust, but behind it lay a hollow frustration—Bhallaladeva had gone against her wishes again.

Bhallaaladeva snapped. Climbing to his feet, he shouted into her face, "All my life, I've been nothing but a pawn in your schemes!" His voice was shaking with all the anger he felt, festering over the years. "You cared not for what I wanted, only for what you were about- your ambition. I am done living under your shadow," he said, the bitterness in his words as he confronted a mother who would never see him past his utility.

He took a step forward, eyes blazing with defiance. "I love Manjari," he said, his voice carrying through tension. "She sees me for what I am, not what she can get from me. I married her because she is my choice, not yours. I won't let you dictate my life again." Bold, defiant-a challenge flung at the feet of the woman who had always controlled his fate.

And for one moment, she was left speechless by this tirade, losing all her expression. Bhallaladeva's defiance shattered all the rigid expectations she had always imposed upon the world around her and created a chasm between them that seemed impossible to bridge. She could see him not as the son she had shaped but for the first time ever the man he had become, driven by a love that defied her will.

Sivagami soon moulded her expressions back in the cold one as she stood up. "You also are going like someone who once defied me." Bahubali looked away at that.

"Do not blame Bahu, Mother." Bhallaladeva sneered. "Manjari came in my life way before Devasena came in Bahu's life. And I won't let you dictate my life anymore." Bhallaladeva said. Sivagami stared at them for a moment before fleeting her eyes at Manjari, and left.

"Bhalla, you scared us!" Devasena exclaimed as she waddled fastly towards them and hugged Manjari. "Oh dear, you are so scared. Come, I will take you to room so that you can rest." She said and Manjari numbly nodded, before going with Devasena.

Manjari glanced back at Bhallaladeva, her heart pounding as she took in his imposing figure, drenched in blood from the fierce battle he had fought to protect her. His fierce gaze softened as it met hers, revealing a rare tenderness and love in his eyes. Overwhelmed by the realization of her deep feelings for him, she blushed, her cheeks turning a deep crimson. She gave him a small, shy smile before turning away.

.

.

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.

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@vishnavishivaa @mahi-wayy @yehsahihai @xxdritaxx @houseofbreadpakoda @ramayantika @warnermeadowsgirl @stxrrynxghts @mayakimayahai @chaliyaaa @celestesinsight @sambaridli @desigurlie @hum-suffer @sanskari-kanya @zeherili-ankhein @krsnaradhika @thegleamingmoon @ulaganayagi @voidsteffy @krishna-sangini @nidhi-writes @kaal-naagin @thecrazyinktrovert @koklknthiapsara

[seraphimumbra]

Saw someone equating the Amrit-Yashvi situation to the Livius-Theonoe situation and I sort of don't agree at all.

Livius-Theonoe was a mutually agreed upon hookup situation. There was also no power imbalance there. Neither idealized the other, nor was one dependent on the other in any way for it to become any sort of coercion. Theonoe ended up catching feelings for Livius with no leading on from his side. (Those feelings were also purely lustful. Like good for her lol but that was the extent of it.)

Yashvi was a devdasi, someone who had dedicated her life, starting right from childhood, to the worship and service of Kali. Amrit was a Doobay and was considered by all in Kolkata to be the closest to the Goddess. He was able to directly communicate with her. He was practically a saint to all her worshippers. The Doobays were also incredibly influential and were the most important patrons of the temple.

A child raised the way Yashvi was is reasonably likely to idealize and practically worship the Doobays an unhealthy amount. Amrit gave her attention and she became even more starry eyed and started having her own dreams. The whole Devadasi culture is set up to be big on consent in the story (as opposed to real life) so I can't blame Amrit for maithuna but he definitely is callous and observant enough to know of Yashvi's intense feelings for him and lead her on anyways.

"Well you see he didn't lie to her, she was just delusional. Besides everyone in Kolkata worships him and he has to do the maithuna with someone after all." He definitely read to me as someone who deliberately passively lead her on. He didn't outright make promises to her and fully believes that's enough when it's not.

But in any case, one situation clearly is very fucked up while the other is 'oh no! well, you will get over it'.

[romanceclub-confessionss]

Confession:

"All of Remy’s MC’s feel like “pick me girls”. Especially because her three MC’s have a woman to hate and try to prove that she’s better. Amala with the devadasi, Eva with Theonoe, Devi with Amrita. It’s like they overcompensate personal insecurity by putting other women down, unless the woman is an LI."

[whatrasudeep]

I'll get so much hate for this but idc. Just read through before spewing brain rot. Open to discuss obviously.

I need y'all to stop with this cultural appropriation shit with bharatanatyam.

For people who don't know the discourse,

"Bharatanatyam is a culturally appropriated and sanitised form of Sadir-attam, a dalit art form".

Wrong on many levels.

1. Bharatanatyam is not the same as sadir. Sadir is considered a precursor but today's Bnat dancers are NOT dancing Sadir. In fact I can say that it is not even Natyam we are doing but that's another discourse

2. Sadir and devadasi/mahari culture was never dalit specific. Members of all castes learnt dance. Padmavati, Jayadeva's wife, was a devadasi and the daughter of a priest. Shantala Devi, the queen of the Hoysalas, was a former devadasi. I forgot the name but an Odia king (simha something. I read it for my junior exam) was a dancer. @ramayantika will know who I'm talking about being an odissi dancer. Y'all can be delulu about this but the proof is literally engraved in stone.

3. Bnat cannot be said is appropriating Sadir items into its fold with hundred percent certainty. Many of the items we perform now are introduced very recently. Many are taken from Kuchipudi. And Sadir itself is a product of Natyashastra. Devadasis danced to padams and javalis written by Brahmins.

5. Upper caste girls are predominantly dancers cos maybe they are the ones who stay in class. Y'all haven't had to sit on a desk convincing a parent to keep their recently "matured" daughter in class or try to tell them that boys can dance too (cos you naively assume misogyny) and them telling you in their caste "oNLy PrOstITuTes DaNcE".

And the worst part is y'all won't know shit about these things if you don't attend classes. This is not something you will find in Quint or whatever. You have to be there to know it.

Don't think that I am in any way denying casteism. I am way too well-read to do that shit atp and I have seen enough. But y'all wanna talk about caste in dance, talk about how lcs can't afford to attend classes because of systemic economic difficulties. Talk about stagnated uc male centric narratives in abhinaya pieces. Talk about the rampant superstitions and misogyny that keeps lc students from pursuing their art. Talk about the nepotism in the field and how it makes the system inherently rigged against outsiders, especially lcs who can't even claim a surname. Those are conversations worth having. Not your hot-takes with no basic fact checking.

[everything-is-crab]

:))

This is what I meant when I said both rightoids and liberals in India are equally dumb as fuck. Both are pro imperialists. She's not even lower caste and yet she's speaking on behalf of us. I have seen this trend in a lot of "anticasteist" upper caste women (who unfortunately have more voices than people like me, actually women from oppressed castes).

How are these people different from the white supremacists who say brown people are intellectually and socially inferior?

"At least the goras let us have meat" oh okay we're gonna ignore the 3 million lives lost in Bengal famine caused by Churchill's policies (after which he blamed it on us instead of his own greediness). Did he let those people eat meat then? Unhinged shit. They wouldn't let people fill their bellies cause sometimes instead of food crops they wanted our ancestors to grow cotton, indigo, spices, tea. Which also left areas prone to land disasters. Commercial stuff that they could sell at much cheaper prices in their own countries and others in the Western world as well. Also levied extremely unreasonably high taxes. Leaving us with no money. Delusional world these middle/upper class liberals live in where the British let us have meat. They didn't even let us have rice.

The British protected the caste system. Read Sharmila Rege's work about how the British introduced the process of "Brahmanisation" in colonial India.

This is the exact thing Hindu nationalists are doing rn! And have been doing forever! Protecting Western imperialists! Why do you think Modi is bootlicking the US so much? Do you think the farmers' protests and the after effects of globalization after 1991 are disconnected from Western imperialism?

Just because nationalists claim to be against white dominance doesn't mean they practice what they preach.

And this folks is why you need to incorporate class and gender in your analysis and not read about the work of only the middle class men of a community :)

Women and poor people matter too.

But unfortunately many earlier anti caste activists who were middle or upper class were anti Marxists and only later few like the Dalit Panthers and R.B More realized the importance of Marxist analysis for understanding modern caste based oppression more. Yes many Indian Marxists ignored casteism. But that does not mean we must dispose it as a useless theory.

But who tf cares about the Dalit Panthers or anyone else? Have you even heard of any other names that aren't Phule or Ambedka? Everyone followed and still follow people like Periyar, Ambedkar, Phule who were all from relatively well off family. And why will people who uncritically follow these people not think colonization was as bad? All of them attended British school and went for higher studies as well. The British was staunchly anti communist. They constantly resisted communist activists in colonial India. This is a privilege even today many people from oppressed castes cannot enjoy.

I have seen all these upper caste women, ignore people like me pointing this out. They think we're against education of oppressed castes (why would I advocate that for my own community?). But rather we take issue to these men ignoring their economic and male privilege and speaking on behalf of all of us.

A reminder that Periyar criminalized devadasis and read Ambedkar's arguments against Hindutva solutions to the Partition (hint: he cared more about the money that could be wasted in missionaries rather than the violence and human rights and unironically called Muslim people "tyrannical" and referred to "Muslim oppression" on Hindus). He was anti casteist, but he was Islamophobic.

To avoid with this kind of thinking, follow Dalit feminist theory. Dalit femininism from its inception has been pro Marxist (cause women make most of poor here). And they explain the effects of colonization on lower caste women (how the British introduced evidence act, a law that justified rape against lower caste women and let me remind you gang rape of lower caste women by upper caste men is a national issue. Ex the Manipur case, the rape of Phoolan Devi, the Hathras case etc). And how dowry (that earlier used to be a practice mainly amongst upper castes was now becoming dominant in lower castes as well due to capitalization of economy during colonial era). Maybe then you will understand why the British abolished sati but not any temple prostitution or other issues faced exclusively by women from oppressed castes. In fact they called upper caste women those who deserve to be protected but lower caste women were inherently deviant in their justification. But please go ahead and argue how imperialism brings "good things" sometimes.

Just read about caste reformation during colonial era. The choice isn't between hindutva and colonial era. The choice is between hindutva and hindutva along with colonial rule. Why do most liberals pretend the British never favored the Brahmins over everybody else?

White supremacy is so much better than Hindu supremacy for women of lower castes am I right guys?

This is so much better?

Also reminded of the "breast cloth" controversy. Do not mistake that anti caste activism is always anti caste for both Dalit men and women. Sometimes it favors Dalit men. And oppresses Dalit women further. Cause usually the colonizers never cared about oppressed castes but when they did, it was only for the men.

Ik many upper caste Marxists are not good at anti caste politics but I cannot separate Marxism from my anti caste or feminist politics. And as a Marxist from a formerly colonized country, I cannot ignore the imperial divide between the West (that is white dominated) and the global south (that includes India). You cannot separate the conditions of brown and black people today in the global south from the past dynamics of the colonizer and the colonized.

Lower caste women are obviously very poor. The poorest of all with least social protection. These upper caste women can sit on their asses and write papers and blogs on how much white supremacy was much cooler. But the ones from oppressed castes and working class? They don't have this privilege. They have the same burden of upper caste women related to marriage and domestic work and everything. But on top of that they have to do labor as well. And after globalization, when condition of "blue collar jobs" degraded (wages lowered, subsidies cut, worker protection rights gone etc) , the percentage of women in these fields increased. That's not a coincidence. Men always force women into lower earning occupations that have little job security. I am not gonna ignore this.

Fuck Hindutva. But fuck white supremacy too. For me neither is better. Both go hand in hand in fact. Look at the Hindu nationalists in France allying with white supremacists over shared conservative interests.

[thestonestudiosculpture]

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[danityrose]

In need of help 😭

I need to make a school project

A poster show casing discriminative old Indian practices done against women . Eg: sati , devadasi , FGM

I was thinking of doing devadasi but I don't know how to put it on a poster , pwease helpppp

[willkatfanfromasia]

Book review – Sangathaara

A book who’s reputation precedes it.

Based on the same topic as an already epic novel, this book accomplished the hard task of being an interesting read. The lack of an English translation is very disappointing

It is a historical mystery with politics and drama interspersed.

It primarily tries to answer the questions surrounding Aditha karikalan's life and death.

For starters it is just 1 volume instead of 5. The author’s (kalachakram narasimhan) writing style (perhaps intentionally) gives glimpses of his former career as a journalist. The story and pacing keeps the reader engrossed-slow enough to reel you in but fast enough to prevent boredom.

It is the content, however, that has left the audience split. The book starts off with aditha Karikalan ‘s spectre lamenting that he hasn’t received justice even after 1000 years- that his killers haven’t been found. We can’t help but quip- but they have been found! In the inscriptions. The author (via AK) argues that the ‘killers’ held important titles in the chola court (“bramadhirayan”) and termed as traitors (how can pandyas be traitors to cholas?). Most suspiciously, their punishment seems neither grave or memorable for a crime of this magnitude.

Several decades into the future, a daughter of Sundara chola with his second wife who'd become a Buddhist monk, dies leaving behind memoirs to her nephew Rajendra Chola. The latter tasks his daughter Arunmozhi nangai with reading them for him - with horrifying reveals for both.

The actual tale begins with kundhavai’s “coming of age” ceremony at the twilight years of her great-grandfather Parantaka 1’s reign. Ambitious kundhavai and Aditha karikalan have great dreams fuelled by youthful vigor.

A teen boy raging to kill his clan's mortal enemy and a teen girl desiring more than her lot in life.

The empire is threatened by Pandyas, Lankans and Srivijaya may too join them. Anirudhdhar, Pazhuvettarayar are frustrated that their new emperor Gandaraditha has no interest in war. They plot to waylay the ship carrying the young Srivijayan princess Vijayarekha and betroth her to AK. This young girl is already engaged to a prince of purasanga (Malaysia?) and loathes her kidnapping.

A handsome young diamond merchant from Purasanga and a young warrior from a fallen Kingdom both enter the empire. The former swiftly rises up the ranks of chola nobility through an advantageous marriage and draws kundhavai’s curiosity by claiming to be the descendant of an elder Chola line. He also claims to possess important ritual artefacts (conch, parts of a plant) used in coronations of ancient Chola’s (adicholar) that kundavai is determined to anoint her brother with. The latter youth, desolate from his kingdom's fall, gains AK’s trust and married kundhavai. (Surprise surprise!)

Pazhuvettarayar, Aniruddhar and kodumbalur vellalar try to steer the rulers.

A prominent devadasi grapples with a wealthy admirer’s attention as her own past and future are questioned.

Ravidasan is given an interesting chola link to weave him into this chaos. His condemnation is also added into this mix.

The author blends a legend about ancient Chola’s artefacts with the ambitions of 10th century South India.

But why the controversy? You may ask.

This book has irked keen fans of Ponniyin Selvan, due to it’s contrasting portrayal of some beloved characters.

- Kundhavai and Vanthiyadevan are NOT good guys. They have individuals agendas.

It builds up slowly and believably within the story’s context – but best not to consider it truth.

A few reviews have pointed this out- the author’s writing style and the book’s preface claim journalistic veracity (the book’s full of footnotes) yet it has the same creative liberties as ponniyin Selvan

- Parthibendran, a fictional character, makes a short appearance.

- There’s a Nandini esque character in this book too (linked to the details in this post ). And the author gives her an unhappy end. He equates her with a real person

- Pazhuvettarayar is cleared of responsibility for AKs murder as he is his greatgrandpa/ great uncle? – but the book goes on to portray other characters as capable of killing their flesh and blood. (This happens a couple of times)

- Gandaraditha’s characterization is – uhm- a choice, alright. As a story it was acceptable (within this universe) but its murky when you realise it’s based on a real person.

- There’s a baby swap in this too. Amv and Madhurantakan's parentage is given a shocking explanation. I may reveal in the comments if y'all want it.

The author has a thorough knowledge of chola art and inscriptions, as well as the many feuds that took place over several generations, weaving them artfully as contributors to the final outcome.

A thozhi (confidant) of kundhavai -thettakani- becomes an important observer due to her proximity to key events. A neutral character in a book full of people with ambitions.

@celestesinsight @thereader-radhika @ambidextrousarcher @harinishivaa @vibishalakshman @sowlspace @deadloverscity @favcolourrvibgior @thelekhikawrites @nspwriteups and anyone else interested !

[ramayayi]

Date: 12.11.24

I was quite productive today. Wrote an essay, read an eco chapter

Finished a little reading for Organic chemistry. I am planning to stay ahead of my academics so that I can afford to stress less in the last moment due to my dance commitments.

Had my bharatanatyam class today and my one month gap due to end sems caught up with me, but the practice in my body from odissi during my vacation helped me survive :)

Current book read: Unfinished gestures: Devadasis, Memory and Modernity in south India by Davesh Soneji.

Also I have decided to read the newspaper everyday. And I did read it today, loved today's editorials where I learnt about COP 16 and COP 29 and about India's plan to protect biodiversity and to reduce and regulate carbon emissions.

Conclusion: I am happy with today's work.