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Domestication of Kumari International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 07 June 2017 The Microcosm of the Social: Domestication of Kumari Prerna Pradhan Email id: [email protected] Prerna Pradhan is a PhD Research Scholar in the Centre of Theatre and Performance Studies, at the School of Arts & Aesthetics in Jawaharlal Nehru University (JNU), New Delhi, India. Abstract Kumari or Dyah Meiju (in Newari), also known as the living or virgin goddess, has been worshipped in Nepal as an incarnation of the most powerful Hindu goddess Taleju. She is a pre- pubescent Buddhist girl of the Newar community of Nepal and is selected on the basis of the physical perfection of thirty two lakshans (characteristics) and an auspicious horoscope. Considered to be the embodiment of an extraordinary body she is worshipped as a goddess until she attains puberty, either physiologically or undergoes a symbolic experience of the same. This paper tries to look beyond the fierce powerful image of Kumari and put forward the idea of domestication and surveillance which itself is patriarchal and exhibits a strong sense of gender disempowerment. It intends to question the very nature of domestication and try to comprehend the social structure which reflects the microcosmic layers of gender hierarchy. Keywords: Kumari, Domestication, surveillance, gender hierarchy, disempowerment. Introduction silver amulet box-the yantra mala of Taleju. Her eyes flashed up as she watched me Her bare feet protruding beneath a scarlet enter. She was no more than six years old. skirt of satin brocade, rested expectantly in Her hair was combed tightly into a bun and an offering tray. She was clutching the sides tied with a ribbon on top of her head. Thick of her throne like the commander of a lines of colyrium exaggerated her eyes and starship; her expression, despite the elongated them to her temples. A clot of freshness of her face and the adorable reddened rice from the morning’s puja clung plumpness of her cheeks, deadly serious. I to the centre of her forehead. Hanging found myself smiling impulsively at her as I around her neck over a scarlet jersey, was a entered the room but-just like the Kumari in Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 585 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 07 June 2017 Kathmandu- the gorgeous eyes, recalling me caste of the Newar community of Nepal. to respectfulness, returned an The Shakya and the Vajracharya caste do not uncompromising glare (Tree, 2014:142). practice celibacyiii but the young boys of Kumari or Dyah Meiju (in Newari), also both the castes go through an initiation known as the living or virgin goddess, has ceremony called bare chuegu in order to been worshipped in Nepal as an incarnation become monks for four days and thus of the most powerful Hindu goddess Taleju. become a member of a bahaiv. The Kumaris She is a pre-pubescent Buddhist girl of the are selected from one of the bahas and there Newar community of Nepal and is selected should not be any inter-caste marriage in the on the basis of the physical perfection of family. She is considered as an incarnation thirty two lakshans (characteristics) and an of Taleju the tutelary Hindu deity of the auspicious horoscope. Considered to be the Malla (1201-1768) and the Shah dynasty embodiment of an extraordinary body she is (1768-2008). From the Malla dynasty to the worshipped as a goddess until she attains present rule, the public performance of puberty, either physiologically or undergoes Kumari worship continues unabated. The a symbolic experience of the same. In this power of Kumari ritual can be understood study, I have included the present three with this fact that the Maoist, who dared to Kumaris and some former Kumaris of challenge and overthrow the monarchy, Kathmandu, Patan and Bhaktapuri. Kumari could not dare to challenge the royal is a pre-pubescent girl, of which the institution of Kumari.Throughout her reign Kathmandu and Bhaktapur Kumaris belong as Kumari, her foot does not touch the to the Buddhist Shakyaii caste and the Patan ground outside the Kumari Chen (Kumari Kumari is selected from the Vajracharya palace) and she can make only thirteen Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 586 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 07 June 2017 public appearances in a year (Shakya, more of an agrarian deity who would 2012:34). The presence of Kumari provide timely rain for crops, protect the transcends the religious space and appears to valley from evils and so on. However, it is have figured strongly in the socio-political not surprising that she got included as a part dynamics of the State. She is worshipped, of Hindu pantheon of gods and goddesses carried out in palanquin and chariots, through the legitimation of sacred revered and feared by all. She is believed to geography. In her autobiography, former be the supreme commander— an Kumari of Kathmandu Rashmilya Shakya embodiment of beauty, wrath and kindness. mentions that the institution of Royal Even the King and the President has to bow Kumari was prevalent even before kumaris in front of her, beg her approval to rule and were being worshipped as the incarnation of her decisions cannot be questioned nor can Taleju. She writes, “No one knows how old they be ridiculed. it is. Some say it goes back to the 13th Mobilizing Kumari to Chen century, but this was nearly two hundred The Kumari worship has been an important years before the arrival of goddess Taleju aspect of Newar life much before it derived herself” (Shakya, 2012:13). It is only with enormous attention from the later kings. the adoption of Taleju as their deity and her Kumari, as we now know her, was known as association with Kumari that the Malla rule ajima (ancestral mother and ruler of the gained immense support from the people of valley) or Vajrayogini to the Newar the Valley, Hindus and Buddhists alike. Buddhists and it was in the baha the worship During the rule, another interesting twist used to take place (Mellowship, 2007:63). In happened when the last Malla king of the context of Newar community, she was Kathmandu Jaya Prakasha Malla constructed Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 587 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 07 June 2017 a palace for the then Kumari in 1757(Tree, living at the Kumari Chen(Tree, 2014:161). 2014:302,159). He brought her from the comfort of her community and established a The purpose of constructing the Chen for palace Kumari Chen for her inside the Royal Kumari was not only to gain political Palace compound, giving access to the support from the unemployed Newari Hindu monarchs whenever they wanted artisans (Mellowship, 2007:102), but it was (Tree, 2014:165). Kumari became a symbol also a last resort to save his dying kingdom of protection for Malla and the future kings. from the animosity of his brothers and But apart from the symbol of protection the Prithvinarayan Shah‟s invasion. It not only Chen signifies, Tree has noted the existence showed his obeisance to Taleju and Kumari, of the religious contestation between Hindus but more of an external symbolic gesture of and Buddhists when it came to its structure. becoming favorable to both. The arrival of The temple had a distinct Hindu Kumari into the palace can be seen by both iconography and was constructed to perform the religious groups in different manner. The royal Hindu worship. It was only four years fact that Newars worship Kumari not as later many Buddhist features were Taleju, but as Vajrayogini or Bodhisattvavi incorporated as the Gorkhav threat increased says a lot about the inner differences. when- Kumari might have come out of her the pressure of Buddhist taboo reasserted community but her community identity still itself, compelling the Hindu king to bow, remains. Kumari‟s journey from the interior once more to the prescriptions of Vajrayana of a baha to the interior of Chen marks her and provide accommodation for full Tantric transformation from an agrarian community Buddhist worship of the royal Kumari now deity to an incarnation of a Hindu fierce Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 588 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 07 June 2017 goddess. Kathmandu and Patan Kumari have tutors at Taming of the Fierce the Kumari Chen itself, some of the rules are In an essay on Kalighat temple of Calcutta, bended for the Bhaktapur, Kumari. For Sanjukta Gupta (2005) mentions how a instance, she is allowed to go to school, but specific Haldar when she is dressed as Kumari the rules are family‟s Vaishnavite tradition influences the almost the same. The reason of these limited Tantric cult of Daksinakáli so much so that appearances is never met with an even the deity‟s physical attributes get explanation, although a certain section of the „toned down‟ to a beautiful goddess in place society (mostly non-Newari) does criticize of a fierce-looking one, in order to match this custom of denying the basic human with a certain class‟s religious sensitivities rights to the small girls, but they obviously which she prefers to call it „domestication of fall on deaf ears.
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