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Published in: Journal of Religion and Health 3/2022

27-03-2020 | Original Paper

The Wedding with a Stolen Goddess: The Ethnography of a Cult in Rural Tamil Nadu

Authors: Ivan Souček, Matej Karásek

Published in: Journal of Religion and Health | Issue 3/2022

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Abstract

The paper provides a critical overview of the perspective that stratifies society in India into a series of different classes, resulting in the mobility of particular castes or social groups. For this purpose, the study presents ethnographic material concerning the foundation and development of a non-Brahman temple in the Tamil low-caste settlement of Line Kollai, which is in a neighbourhood close to the city of Krishnagiri. The presented ethnographic material shows how a religious folk cult has been established on the grounds of actualized and modified motives in the vernacular environment. In this line, the study analyses wider contexts of social and religious demands articulated through possession mediumship and ritual performance, culminating in the annual celebration of the wedding between Goddess Yellamā and her consort Nagaraj. The significance of attempts to integrate socio-religious activities into the network of social relationships and the system of local beliefs is explored through the narrative and practices prevalent among the participants of the cult. The presented evidence suggests that, rather than highlight a distinction in belief and practices among different social groups, it seems more appropriate to understand the social strategies within the system or relationships embodied in the power discourse.
Footnotes
1
Note that all parts of their “names” are actually titles, which is especially common amongst local Muslim saints in India.
 
2
For further details on temples in India, see, for instance, the classic work of Stella Kramrish (1976), The Hindu Temple.
 
3
As the gathered material could contain highly personal information, all names in this study have been pseudonymized.
 
4
Hijras and jōgappas are the traditional terms for transgender people in South Asia. Many hijras undergo the genital excision (See Reddy 2005). Hijras live in communities under the leadership of guru and work as prostitutes. Hijras are recognised in India as a third gender. The differences between hijras and jōgappas are rather subtle, and it is not easy to generalise them. According to Ramberg (2014), jōgappas oppose the body modifications and use only bodily decorations as necklace muttu symbolizing their marriage to goddess Yellamā. Some Ramberg´s informants expressed their belonging to hijras or jōgappas in dependence to sexual context. While in the cities they worked as sex workers as hijras, in their native villages they emphasized their religious role in rituals as jōgappas. However, it is worthy to mention that understanding hijras as transgender prostitutes would be inaccurate reduction of their social role. Hijras as well as jōgappas advocate their transgenderism in religious terms and they took specific part in religious and ritual activities.
 
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Metadata
Title
The Wedding with a Stolen Goddess: The Ethnography of a Cult in Rural Tamil Nadu
Authors
Ivan Souček
Matej Karásek
Publication date
27-03-2020
Publisher
Springer US
Published in
Journal of Religion and Health / Issue 3/2022
Print ISSN: 0022-4197
Electronic ISSN: 1573-6571
DOI
https://doi.org/10.1007/s10943-020-01010-x

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