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Title and song by Rod Stewart - 1972
Ramakien gallery at Wat Phra Kaew.
Wikipedia: The gallery or Phra Rabiang (พระระเบียง) is a covered corridor, walled on one side, that surrounds the entire temple like a cloister. Murals on the gallery walls depict the entire arc of the Ramakien epic, which is based on the Indian Ramayana. This version was translated and recomposed in Thai poetic form under the supervision of Rama I himself around 1797. The story is divided into five long episodes. The murals were commissioned by Rama I to tell his version of the epic. In fact, the main decorative theme throughout the temple is the Ramakien story. The concept of righteous kingship within the epic has long been recognized within Southeast Asia and has been appropriated by many kings to equate their countries with the legendary city of Ayodhya and the titular hero Rama. The murals were erased and completely repainted by the orders of Rama III. Ever since then they have been frequently restored.
Title and song by Rod Stewart - 1972
Ramakien gallery at Wat Phra Kaew.
Wikipedia: The gallery or Phra Rabiang (พระระเบียง) is a covered corridor, walled on one side, that surrounds the entire temple like a cloister. Murals on the gallery walls depict the entire arc of the Ramakien epic, which is based on the Indian Ramayana. This version was translated and recomposed in Thai poetic form under the supervision of Rama I himself around 1797. The story is divided into five long episodes. The murals were commissioned by Rama I to tell his version of the epic. In fact, the main decorative theme throughout the temple is the Ramakien story. The concept of righteous kingship within the epic has long been recognized within Southeast Asia and has been appropriated by many kings to equate their countries with the legendary city of Ayodhya and the titular hero Rama. The murals were erased and completely repainted by the orders of Rama III. Ever since then they have been frequently restored.
Skin: [Heaux] Lyra Skin - Porcelain *FLF EXCLUSIVE
Hair: *barberyumyum*S16(FAT)
Eye: LOTUS. Crystal Eyes 17
Dress: Belle Epoque - Beatrix - Black
Capelet: ANTINATURAL[+] Potestas Capelet / BLUE
Horns: [ rD ] Ayodhya Horns + Jewelry
Head ac: Belle Epoque - Beatrix - Black
Head ac: Air_Silentium (head accessory) gold_CM
Head ac: *LODE* Head Accessory - Valley Crown [dark violet]
Earring: koii / goetia earrings
Collar: Violent Seduction - Hera Collar (Black)
Ring: - PENDULUM - AVIOCH . RINGS - Gold
Staff: .random.Matter. - Astral Sabbat - Staff
/anxiety/ stella skybox
Nutmeg. Soul Collector's Armchair Black PG Exclusive
Nutmeg. Lavish Lounge Table Ivory
Foxwood - In Bloom - Table
dust bunny . supply chest . black . RARE
dust bunny . lunar craft . crystal ball
.random.Matter. - Antique Shop II - Radio Cabinet [Brn]- RARE
.random.Matter. - Antique Shop II - Camera [Black]
{anc} macaroons
Memories of Fantasy Fair 2021 (Part 11 of 14)
CREDITS:
AtaMe - Pix Armor
Rise Design - Ayodhya Horns + Jewelry
Yomi - Gwyn Hair
HEXtraordinary - Willow The Whisp - Companion
Skellybones -- Skellylove Choker
Cinphul - STQ boots
G-SHOT - SHEVA Thong
Nefekalum Tattoos - Of Pharaoh (Group Gift)
Aii & Ego - Somnium's Wake Bom Tattoo VIP GIft
Teegle - "Serenity" the Alicorn
En Pointe - Knight's Armor Galahad
LOCATION:
Seventh Valley, Fantasy Faire, 2021
CREDITS:
AtaMe - Pix Armor
Rise Design - Ayodhya Horns + Jewelry
[AiiZawa - Black Ruined Blade 2.0
Yomi - Gwyn Hair
Skellybones -- Skellylove Choker
Cinphul - STQ boots
G-SHOT - SHEVA Thong
Nefekalum Tattoos - Of Pharaoh (Group Gift)
Aii & Ego - Somnium's Wake Bom Tattoo VIP GIft
Teegle - "Serenity" the Alicorn
En Pointe - Knight's Armor Galahad
The Indian festival of Diwali is one of its most anticipated and widely celebrated festivals. And in a country so diverse, Diwali celebrations find resonance and retelling in multiple ways across the country. Popular traditions mark it as the day Lord Ram defeated the demon, Ravana, and returned to his home city, Ayodhya. Southern parts of India call it Deepavali instead and celebrate the day Lord Krishna defeated the demon Narakasura. Irrespective of which mythological camp you fall in, Diwali or Deepavali is a time of joy and togetherness throughout the country.
- Coutume : r2 kamari [Black]
- Tattoo : [AERTH] Umai Monotone
- Hair : tram J0524 hair(S)
- Horns : [ rD ] Ayodhya Horns + Jewelry
- Fur : + Monster Pelt Collection + {Aii & Ego}
*Location : The Beast Forest
These 3 Chedis are built before the Kingdom of Ayutthaya was ruined. The guide told me there were 33 kings who ruled this place before the burmese destroyed this ancient capital which derives its name from Ayodhya in India which was capital city of King Rama .
Some more history on this photo by a fellow flickerite
www.flickr.com/photos/10186213@N07/2767720563/in/photostr...
Raama Kaathai (Kamba Ramayanam) arengetram
happened in a mandapam just opposite Mettu Azhagiyasingar Sannathi at Srirengam Ranganathaswamy Temple.
Initial stages of arengetram of his epic Kambar faced the wrath of Chola king, as no rich people was willing to help, he approached saints and they advised him to go to Srirangam temple.
In my school days students were misguided by political parties asking to burn copies of Kamba Ramaynam and we followed it. When Kambar was facing severe attacks many Tamil Scholors and very particularly S.Ganesan of Karaikudi and Nagarathar Community rose to the occasion and brought Kamban more familiar among the people of India and world. It is learnt that Kambaramayanam has crossed more than 300 different language translations in the world.
Even Prime Minister of India Narendra Modiji referred Kamban lines during the Foundation stone laying ceremony for Ram temple at Ayodhya yesterday.
Taken during my trip to Dorset.
Nothing extraordinary about this post except that this might be my last upload for this month as tomorrow onwards, I'll be on vacation to India for Diwali.
Since I have become so addicted to flickr so I still donno how I'll manage without visiting your uploads and obviously without uploading some new pics :)
But I think, it is a much deserved break from my routine busy life. I hope you have a great month...Keep clicking and keep uploading. I'll be back to visit them as soon as possible. :)
And yes, Wish u all a very happy and prosperous Diwali.
For my friends who don't know what Diwali is, here is a description from Wiki:
'Diwali (also spelled Devali in certain regions) or Deepawali, popularly known as the "festival of lights", is an important festival in Hinduism, Jainism, and Sikhism, celebrated for different reasons, occurring between mid-October and mid-November. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. For Sikhs, Diwali is celebrated as Bandhi Chhor Diwas (The Celebration of Freedom), and celebrates the release from prison of the sixth guru, Guru Hargobind, who also rescued 52 Hindu kings held captive by Mughal Emperor with him in the Gwalior Fort in 1619.
Deepavali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad & Tobago, Suriname, Malaysia, Singapore, and Fiji.
The name "Diwali" is a contraction of "Deepavali" (Sanskrit: दीपावली Dīpāvalī), which translates into "row of lamps". Diwali involves the lighting of small clay lamps (diyas or dīpas) in Sanskrit: दीप) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends.
Diwali commemorates the return of Lord Rama, along with Sita and Lakshmana, from his 14-year-long exile and vanquishing the demon-king Ravana. In joyous celebration of the return of their king, the people of Ayodhya, the Capital of Rama, illuminated the kingdom with earthen diyas and by bursting firecrackers.'
HBW!!!!
Excerpt from www.hindustantimes.com/htcity/trips-tours/north-america-s...:
In a vibrant celebration of faith, a 51-foot statue of Lord Ram was inaugurated at the Hindu Heritage Centre in Mississauga. Here's what the internet had to say
In a historic moment for the Indian diaspora in Canada, the tallest statue of Lord Ram in North America was unveiled on Sunday at the Hindu Heritage Centre in Mississauga, Ontario. Towering at an impressive 51 feet (excluding the pedestal and umbrella), the fibreglass idol now stands as a spiritual and cultural landmark in the Greater Toronto Area.
The unveiling of North America’s tallest Lord Ram statue in Mississauga sparked emotional reactions across social media. “From Ayodhya to Ontario, the name of Shri Ram echoes louder than borders. This is not just a statue, it's a statement of faith and identity standing tall across the world,” wrote one user. Another noted, “Toronto, Canada: The tallest Murti of Bhagwan Shri Ram now stands tall in Mississauga — a proud moment for the global Hindu community. In a land where Hindus have faced rising hostility from fringe Khalistani elements, this Murti is more than a symbol of faith — it’s a statement of resilience, peace, and presence. Sanatan stands tall.” Others chimed in with messages like, “Let’s make Canada great again,” and, “Grand and beautiful.”
Constructed in Delhi and assembled by skilled craftsmen in Canada, the statue draws inspiration from the Ram Janmabhoomi Temple in Ayodhya. Built with a steel superstructure and designed to last at least 100 years, the idol is engineered to endure wind speeds of up to 200 km/hr—symbolising not just devotion, but durability.
“This is a spiritual gift to the community,” said Acharya Surinder Sharma Shastri, founder of the Hindu Heritage Centre. “The installation of this murti is not just a moment of pride, but also a reminder that righteousness must always be the guiding factor in our lives.”
The monumental project began four years ago and was made possible by a generous donation from an Indo-Canadian business leader. For Kushagr Sharma, principal organiser of the event, the turnout was deeply moving. “To witness over 10,000 people come together in devotion and unity for the unveiling of Shri Ram’s 51-foot-tall murti was truly remarkable. This event was not just a celebration of our faith, but a proud moment for all Canadians who value cultural harmony and spiritual heritage.”
Excerpt from en.wikipedia.org/wiki/Rama:
Rama is a major deity in Hinduism. He is worshipped as the seventh and one of the most popular avatars of Vishnu. In Rama-centric Hindu traditions, he is considered the Supreme Being. Also considered as the ideal man (maryāda puruṣottama), Rama is the male protagonist of the Hindu epic Ramayana. His birth is celebrated every year on Rama Navami, which falls on the ninth day of the bright half (Shukla Paksha) of the lunar cycle of Chaitra (March–April), the first month in the Hindu calendar.
en.wikipedia.org/wiki/Hijra_(South_Asia)
Hijra (for translations, see [n 1]) is a term used in South Asia – particularly in India and Pakistan – to refer to trans women (male-to-female transgender individuals).[1][2] In different areas of Pakistan and India, transgender people are also known as Aravani, Aruvani or Jagappa.[3]
In Pakistan and Bangladesh, the hijras are officially recognized as third gender by the government,[4][5] being neither completely male nor female. In India also, transgender people have been given the status of third gender and are protected as per the law despite the social ostracism. The term more commonly advocated by social workers and transgender community members themselves is khwaja sira (Urdu: خواجہ سرا) and can identify the individual as a transsexual person, transgender person (khusras), cross-dresser (zenanas) or eunuch (narnbans).[6][7]
Hijras have a recorded history in the Indian subcontinent from antiquity onwards as suggested by the Kama Sutra period. This history features a number of well-known roles within subcontinental cultures, part gender-liminal, part spiritual and part survival.
In South Asia, many hijras live in well-defined and organised all-hijra communities, led by a guru.[8][9] These communities have sustained themselves over generations by "adopting" boys who are in abject poverty, rejected by, or flee, their family of origin.[10] Many work as sex workers for survival.[11]
The word "hijra" is an Urdu word derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe,"[12] and has been borrowed into Hindi. The Indian usage has traditionally been translated into English as "eunuch" or "hermaphrodite," where "the irregularity of the male genitalia is central to the definition."[13] However, in general hijras are born with typically male physiology, only a few having been born with intersex variations.[14] Some Hijras undergo an initiation rite into the hijra community called nirwaan, which refers to the removal of the penis, scrotum and testicles.[11]
Since the late 20th century, some hijra activists and Western non-government organizations (NGOs) have lobbied for official recognition of the hijra as a kind of "third sex" or "third gender," as neither man nor woman.[15] Hijras have successfully gained this recognition in Bangladesh and are eligible for priority in education.[16] In India, the Supreme Court in April 2014 recognised hijra and transgender people as a 'third gender' in law.[17][18][19]
Nepal, Pakistan, India, and Bangladesh have all legally recognized the existence of a third gender, including on passports and other official documents.
Terminology
The Urdu and Hindi word hijra may alternately be romanized as hijira, hijda, hijada, hijara, hijrah and is pronounced [ˈɦɪdʒɽaː]. This term is generally considered derogatory in Urdu and the word Khwaja Sara is used instead. Another such term is khasuaa (खसुआ) or khusaraa (खुसरा). In Bengali hijra is called হিজড়া, hijra, hijla, hijre, hizra, or hizre.
A number of terms across the culturally and linguistically diverse Indian subcontinent represent similar sex or gender categories. While these are rough synonyms, they may be better understood as separate identities due to regional cultural differences. In Odia, a hijra is referred to as hinjida, hinjda or napunsaka, in Telugu, as napunsakudu (నపుంసకుడు), kojja (కొజ్జ) or maada (మాడ), in Tamil Nadu, Thiru nangai (mister woman), Ali, aravanni, aravani, or aruvani, in Punjabi, khusra and jankha, in Sindhi khadra, in Gujarati, pavaiyaa (પાવૈયા).
In North India, the goddess Bahuchara Mata is worshipped by Pavaiyaa (પાવૈયા). In South India, the goddess Renuka is believed to have the power to change one's sex. Male devotees in female clothing are known as Jogappa. They perform similar roles to hijra, such as dancing and singing at birth ceremonies and weddings.[21]
The word kothi (or koti) is common across India, similar to the Kathoey of Thailand, although kothis are often distinguished from hijras. Kothis are regarded as feminine men or boys who take a feminine role in sex with men, but do not live in the kind of intentional communities that hijras usually live in. Additionally, not all kothis have undergone initiation rites or the body modification steps to become a hijra.[22] Local equivalents include durani (Kolkata), menaka (Cochin),[23] meti (Nepal), and zenana (Pakistan).
Hijra used to be translated in English as "eunuch" or "hermaphrodite,"[13] although LGBT historians or human rights activists have sought to include them as being transgender.[24] In a series of meetings convened between October 2013 and Jan 2014 by the transgender experts committee of India's Ministry of Social Justice and Empowerment, hijra and other trans activists asked that the term "eunuch" be discontinued from usage in government documents, as it is not a term with which the communities identify.
Gender and sexuality
These identities have no exact match in the modern Western taxonomy of gender and sexual orientation,[24] and challenge Western ideas of sex and gender.[11]
In India, some Hijras do not define themselves by specific sexual orientation, but rather by renouncing sexuality altogether. Sexual energy is transformed into sacred powers. However, these notions can come in conflict with the practical, which is that hijras are often employed as prostitutes.[25] Furthermore, in India a feminine male who takes a "receptive" role in sex with a man will often identify as a kothi (or the local equivalent term). While kothis are usually distinguished from hijras as a separate gender identity, they often dress as women and act in a feminine manner in public spaces, even using feminine language to refer to themselves and each other. The usual partners of hijras and kothis are men who consider themselves heterosexual as they are the ones who penetrate.[26] These male partners are often married, and any relationships or sex with "kothis" or hijras are usually kept secret from the community at large. Some hijras may form relationships with men and even marry,[27] although their marriage is not usually recognized by law or religion. Hijras and kothis often have a name for these masculine sexual or romantic partners; for example, panthi in Bangladesh, giriya in Delhi or sridhar in Cochin.[23]
Social status and economic circumstances
Most hijras live at the margins of society with very low status; the very word "hijra" is sometimes used in a derogatory manner. The Indian lawyer and author Rajesh Talwar has written a book highlighting the human rights abuses suffered by the community titled 'The Third Sex and Human Rights.'[28] Few employment opportunities are available to hijras. Many get their income from extortion (forced payment by disrupting work/life using demonstrations and interference), performing at ceremonies (toli), begging (dheengna), or sex work ('raarha')—an occupation of eunuchs also recorded in premodern times. Violence against hijras, especially hijra sex workers, is often brutal, and occurs in public spaces, police stations, prisons, and their homes.[29] As with transgender people in most of the world, they face extreme discrimination in health, housing, education, employment, immigration, law, and any bureaucracy that is unable to place them into male or female gender categories.[30]
In 2008, HIV prevalence was 27.6% amongst hijra sex workers in Larkana.[6] The general prevalence of HIV among the adult Pakistani population is estimated at 0.1%.[31]
In October 2013, Pakistani Christians and Muslims (Shia and Sunni) put pressure on the landlords of Imamia Colony to evict any transgender residents. "Generally in Pakistan, Khwaja Sira are not under threat. But they are in Khyber Pakhtunkhwa Province because of a 'new Islam' under way", I.A. Rehman, the director of the Human Rights Commission of Pakistan.[32]
In a study of Bangladeshi hijras, participants reported not being allowed to seek healthcare at the private chambers of doctors, and experiencing abuse if they go to government hospitals.[33]
Beginning in 2006, hijras were engaged to accompany Patna city revenue officials to collect unpaid taxes, receiving a 4-percent commission.[34]
Since India's Supreme Court re-criminalized homosexual sex on 13 December 2013, there has been a sharp increase in the physical, psychological and sexual violence against the transgender community by the Indian Police Service, nor are they investigating even when sexual assault against them is reported.[35]
On 15 April 2014, in National Legal Services Authority v. Union of India, the Supreme Court of India ruled that transgender people should be treated as a third category of gender or as a socially and economically "backward" class entitled to proportional access and representation in education and jobs.[36]
Language
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The hijra community due to its peculiar place in sub-continental society which entailed marginalisation yet royal privileges developed a secret language known as Hijra Farsi. The language has a sentence structure loosely based on Urdu and a unique vocabulary of at least a thousand words. Beyond the Urdu-Hindi speaking areas of subcontinent the vocabulary is still used by the hijra community within their own native languages.
In South Asian politics
In 2013, transgender people in Pakistan were given their first opportunity to stand for election.[37] Sanam Fakir, a 32-year-old hijra, ran as an independent candidate for Sukkur, Pakistan's general election in May.[38]
The governments of both India (1994)[39] and Pakistan (2009)[40] have recognized hijras as a "third sex", thus granting them the basic civil rights of every citizen. In India, hijras now have the option to identify as a eunuch ("E") on passports and on certain government documents. They are not, however, fully accommodated; in order to vote, for example, citizens must identify as either male or female. There is also further discrimination from the government. In the 2009 general election, India's election committee denied three hijras candidature unless they identified themselves as either male or female.
In April 2014, Justice KS Radhakrishnan declared transgender to be the third gender in Indian law, in a case brought by the National Legal Services Authority (Nalsa) against Union of India and others.[17][18][19] The ruling said:[41]
Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex. Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in the society's unwillingness to contain or embrace different gender identities and expressions, a mindset which we have to change.
Justice Radhakrishnan said that transgender people should be treated consistently with other minorities under the law, enabling them to access jobs, healthcare and education.[42] He framed the issue as one of human rights, saying that, "These TGs, even though insignificant in numbers, are still human beings and therefore they have every right to enjoy their human rights", concluding by declaring that:[41]
Hijras, Eunuchs, apart from binary gender, be treated as "third gender" for the purpose of safeguarding their rights under Part III of our Constitution and the laws made by the Parliament and the State Legislature.
Transgender persons' right to decide their self-identified gender is also upheld and the Centre and State Governments are directed to grant legal recognition of their gender identity such as male, female or as third gender.
A bill supported by all political parties was tabled in Indian parliament to ensure transgender people get benefits akin reserved communities like SC/STs and is taking steps to see that they get enrollment in schools and jobs in government besides protection from sexual harassment.[43]
History
The ancient Kama Sutra mentions the performance of fellatio by feminine people of a third sex (tritiya prakriti).[44] This passage has been variously interpreted as referring to men who desired other men, so-called eunuchs ("those disguised as males, and those that are disguised as females"[45]), male and female trans people ("the male takes on the appearance of a female and the female takes on the appearance of the male"),[46] or two kinds of biological males, one dressed as a woman, the other as a man.[47]
During the era of the British Raj, authorities attempted to eradicate hijras, whom they saw as "a breach of public decency."[48] Anti-hijra laws were repealed; but a law outlawing castration, a central part of the hijra community, was left intact, though rarely enforced. Also during British rule in India they were placed under the Criminal Tribes Act 1871 and labelled a "criminal tribe," hence subjected to compulsory registration, strict monitoring and stigmatized for a long time; after independence however they were denotified in 1952, though the centuries-old stigma continues.[49]
In religion
The Indian transgender hijras or Aravanis ritually marry the Hindu god Aravan and then mourn his ritual death (seen) in an 18-day festival in Koovagam, India.
Many practice a form of syncretism that draws on multiple religions; seeing themselves to be neither men nor women, hijras practice rituals for both men and women.
Hijras belong to a special caste. They are usually devotees of the mother goddess Bahuchara Mata, Lord Shiva, or both.
Hijras and Bahuchara Mata
Bahuchara Mata is a Hindu goddess with two unrelated stories both associated with transgender behavior. One story is that she appeared in the avatar of a princess who castrated her husband because he would run in the woods and act like a woman rather than have sex with her. Another story is that a man tried to rape her, so she cursed him with impotence. When the man begged her forgiveness to have the curse removed, she relented only after he agreed to run in the woods and act like a woman. The primary temple to this goddess is located in Gujarat[50] and it is a place of pilgrimage for hijras, who see Bahucahara Mata as a patroness.
Hijras and Lord Shiva
One of the forms of Lord Shiva is a merging with Parvati where together they are Ardhanari, a god that is half Shiva and Half Parvati. Ardhanari has special significance as a patron of hijras, who identify with the gender ambiguity.[50]
Hijras in the Ramayana
In some versions of the Ramayana,[51] when Rama leaves Ayodhya for his 14-year exile, a crowd of his subjects follow him into the forest because of their devotion to him. Soon Rama notices this, and gathers them to tell them not to mourn, and that all the "men and women" of his kingdom should return to their places in Ayodhya. Rama then leaves and has adventures for 14 years. When he returns to Ayodhya, he finds that the hijras, being neither men nor women, have not moved from the place where he gave his speech. Impressed with their devotion, Rama grants hijras the boon to confer blessings on people during auspicious inaugural occasions like childbirth and weddings. This boon is the origin of badhai in which hijras sing, dance, and give blessings.[
Hijras in the Mahabharata
Mahabharata includes an episode in which Arjun, a hero of the epic, is sent into an exile. There he assumes an identity of a eunuch-transvestite and performs rituals during weddings and childbirths that are now performed by hijras.[53]
In the Mahabharata, before the Kurukshetra War, Iravan offers his lifeblood to goddess Kali to ensure the victory of the Pandavas, and Kali agrees to grant him power. On the night before the battle, Iravan expresses a desire to get married before he dies. No woman was willing to marry a man doomed to die in a few hours, so Arjuna as Brihinala marries him. In South India, hijras claim Iravan as their progenitor and call themselves "aravanis."[52]
"Sangam literature use ' word 'Pedi' to refer to people born with Intersex condition, it also refers to antharlinga hijras and various Hijra, The Aravan cult in Koovagam village of Tamil Nadu is a folk tradition of the transwomen, where the members enact the legend during an annual three-day festival. "This is completely different from the sakibeki cult of West Bengal, where transwomen don't have to undergo sex change surgery or shave off their facial hair. They dress as women still retaining their masculine features and sing in praise of Lord Krishna,". "Whereas, since the Tamil society is more conservative and hetero-normative, transwomen completely change themselves as women. In the ancient times, even religion has its own way of accepting these fringe communities." The Bachura Devi worship in Gujarat and Jogappa cult of Karanataka are the other examples.the kinds of dialects and languages spoken by these community in different parts of the country and the socio-cultural impact on the lingo. 'Hijra Farsi' is the transgender dialect, a mix of Urdu, Hindi and Persian spoken in the northern belt of India, Pakistan and Afghanistan and 'Kothi Baashai' is spoken by the transgender community in Karnataka, Andhra, Orissa and parts of Tamil Nadu. "They even have sign languages and typical mannerisms to communicate. The peculiar clap is one such"
—Gopi Shankar Madurai, National Queer Conference 2013[54][55]
Each year in Tamil Nadu, during April and May, hijras celebrate an eighteen-day religious festival. The aravani temple is located in the village Koovagam in the Ulundurpet taluk in Villupuram district, and is devoted to the deity Koothandavar, who is identified with Aravan. During the festival, the aravanis reenact a story of the wedding of Lord Krishna and Lord Aravan, followed by Aravan's subsequent sacrifice. They then mourn Aravan's death through ritualistic dances and by breaking their bangles. An annual beauty pageant is also held, as well as various health and HIV or AIDS seminars. Hijras from all over the country travel to this festival. A personal experience of the hijras in this festival is shown in the BBC Three documentary India's Ladyboys and also in the National Geographic Channel television series Taboo.
Hijras in Islam
There is evidence that Indian hijras identifying as Muslim also incorporate aspects of Hinduism. Still, despite this syncretism, Reddy (2005) notes that a hijra does not practice Islam differently from other Muslims and argues that their syncretism does not make them any less Muslim. Reddy (2003) also documents an example of how this syncretism manifests: in Hyderabad, India a group of Muslim converts were circumcised, something seen as the quintessential marker of male Muslim identity.[clarification needed]
In films and literature
Bangladesh
The film Common Gender (2012) relates the story of the Bangladesh hijra and their struggle for survival.
India
Hijras have been portrayed on screen in Indian cinema since its inception, historically as comic relief. A notable turning point occurred in 1974 when real hijras appeared during a song-and-dance sequence in Kunwaara Baap ("The Unmarried Father"). There are also hijras in the Hindi movie Amar Akbar Anthony (1977) who accompany one of the heroes, Akbar (Rishi Kapoor), in a song entitled "Tayyab Ali Pyar Ka Dushman" ("Tayyab Ali, the Enemy of Love"). One of the first sympathetic hijra portrayals was in Mani Ratnam's Bombay (1995). 1997's Tamanna[56] starred male actor Paresh Rawal in a central role as "Tiku", a hijra who raises a young orphan. Pooja Bhatt produced and also starred in the movie, with her father Mahesh Bhatt co-writing and directing. Deepa Mehta's Water features the hijra character "Gulabi" (played by Raghubir Yadav), who has taken to introducing the downtrodden, outcast widows of Varanasi to prostitution. Not surprisingly, perhaps, the film generated much controversy. There is a brief appearance of hijras in the 2004 Gurinder Chadha film Bride & Prejudice, singing to a bride-to-be in the marketplace. There's also a loose reference, in the guise of "Rocky" ("Rokini") in Deepha Mehta's Bollywood/Hollywood.
The 1997 Hindi film Darmiyaan: In Between directed & co-written by Kalpana Lajmi is based on the subject of Hijra, wherein a fictitious story of an actress bearing a son that turns out to be neuter.
In the 2000 Tamil film Appu directed by Vasanth, a remake of the Hindi film Sadak, the antagonist is a brothel-owning hijra played by Prakash Raj. (In Sadak, the brothel-owning character was played by Sadashiv Amrapurkar under the name "Maharani".)
In 2005, a fiction feature film titled Shabnam Mausi was made on the life of a eunuch politician Shabnam Mausi. It was directed by Yogesh Bharadwaj and the title role played by Ashutosh Rana.
Jogwa, a 2009 Marathi film, depicts the story of a man forced to be hijra under certain circumstances. The movie has received several accolades.[57]
In Soorma Bhopali, Jagdeep encounters a troupe of hijra on his arrival in Bombay. The leader of this pack is also played by Jagdeep himself.
In Anil Kapoor's Nayak, Johnny Lever, who plays the role of the hero's assistant, gets beaten up by hijras, when he is caught calling them "hijra" (he is in habit of calling almost everyone who bothers him by this pejorative and no one cares much, except this once ironically, as the addressees are literally what he is calling them.)
One of the main characters in Khushwant Singh's novel Delhi, Bhagmati is a hijra. She makes a living as a semi-prostitute and is wanted in the diplomatic circles of the city.
Vijay TV's Ippadikku Rose, a Tamil show conducted by postgraduate educated transgender woman Rose is a very successfully running program that discusses various issues faced by youth in Tamil Nadu, where she also gives her own experiences.
In addition to numerous other themes, the 2008 movie Welcome to Sajjanpur by Shyam Benegal explores the role of hijras in Indian society.
In the Malayalam movie Ardhanaari, released on 23 November 2012, director Santhosh Sowparnika tries to depict the life of a transgender person. Manoj K Jayan, Thilakan, Sukumari and Maniyanpilla Raju perform leading roles.
In August, 2015, a music video featuring 7 hijras dressed in outfits or uniforms of various professions and singing the National Anthem of India created by a YouTube channel Yathartha Pictures went viral for being the first National Anthem video sung by hijras in India.[58][59] The hijras featured in the video were brought together by the Humsafar Trust, a Mumbai-based NGO which promotes LGBT rights.[60][61]
Tamil
Vaadamalli by novelist Su.Samuthiram is the first Tamil novel about Aravaani community in Tamil Nadu, published in 1994. Later transgender activist A. Revathi became first Hijra to write about transgender issues and gender politics in Tamil, her works have been translated in more than 8 languages and acting as a primary resources on Gender Studies in Asia. Her book is part of research project for more than 100 universities. She is the author of Unarvum Uruvamum (Feelings of the Entire Body); is the first of its kind in English from a member of the hijra community.[62][63][64] She also acted,directed several stage plays on Gender and Sexuality issues in Tamil and Kannada."The Truth about Me: A Hijra Life Story" by Transgender A.Revathi[65] is part of the syllabus for Final Year students of The American College in Madurai. Later Naan Saravanan Alla" (2007) and Vidya's "I am Vidya" (2008) became first transwoman autobiography.[66][67]
Pakistan
The 1992 film Immaculate Conception[68] by Jamil Dehlavi is based upon the culture-clash between a western Jewish couple seeking fertility at a Karachi shrine known to be blessed by a Sufi fakir called 'Gulab Shah' and the group of Pakistani eunuchs who guard it.
Murad (which means desire; the English title was Eunuch's Motherhood), was an award winning biographical Telefilm drama made by Evergreen Media Europe for Pakistan's television channel Indus TV that aired in 2003. The cast had the country's top male television actors playing "hijras": Sohail Asghar, Nabeel, Qazi Wajid, Kamran Jilani. It was directed by Kamran Qureshi, written by Zafar Mairaj and produced by Iram Qureshi. It won both Best TeleFilm and Best Director awards at 2003 Indus Telefilm Festival.[69][70] The story revolves around "Saima", a trans woman, who adopts a helpless child "Murad" and her relationship with him against the backdrop of her struggling throughout her life and her "desire" for her son. She has sent him away to live at a hostel so she can earn a living as a dancer, after her son gets cross with her, due to teasing (verbal and sexual) they face while dancing. This was the first time that influential male actors came out to support "hijra" rights during interviews; noting that in Pakistani English at that time eunuch was the term to describe a transgender person, and "khwaja sara" (also khwaja sira) had not yet replaced what is now considered a derogatory term due to decades of heckling and name calling, "hijra".[71][72]
In 2004, Kamran Qureshi directed a trans drama, Moorat ("effigy," however, the English title was Eunuch's Wedding. It was produced by famous actor and producer Humayun Saeed and Abdullah Kadwani with more than a dozen star-studded cast members for a 33-episode series.[73][74] It was nominated for Best Drama Serial, Abid Ali for Best Actor, and Maria Wasti for Best Actress at the Lux Style Awards 2005.[69][75] The show was credited for making people understand the pain and abuse that khwaja sara (hijra) constantly endure when people make fun of the way they look or dress without knowing them or how they were naturally born this way. The story involves a young lady who is arranged to marry. It turns out her husband is transgender. The story unfolds trans community and their deprived and isolated world. It portrays eloquently how they, too, are not far away from the human emotions and feelings and their world not much different from the heterosexual community. Even though they are in plain sight, they are tthey are taboo subjects and are not taken seriously. This makes them suffer endlessly in silence wrapped in slurs. The 33-episode series therefore touches on transgender abuse, women abuse, poverty, immorality of arranged marriages, and child abuse.[76]
Bol (Urdu: بول meaning Speak), is a 2011 Urdu-language social drama Pakistani film. It concerns a patriarch, Hakim, who is a misogynist, a domestic abuser, a bigot, and a zealot who forces religion on his family. They face financial difficulties due to Hakim wanting a son. He rejects his transgender daughter, Saifi, as he wanted an heir and she identifies as a girl. Saifi is deeply loved by the rest of her family. As she grows up, men want to take advantage of her and she does not understand at first. However, her oldest sister intervenes and teaches Saifi about what kind of touching is inappropriate. As Saifi grows older, she is not allowed to leave the house. She finds her sister's dresses compelling and tries them on, revealing her gender identity. A neighbour played by famous South Asian singer Atif Aslam, who is in love with one of the sisters, gets Saifi a job at a place where they paint trucks, with the blessing of Saifi's sisters and mother. Saifi dresses like a boy; however, other boys sense her lack of self-esteem and eventually gang-rape her. She is saved when another transgender person, played by Almas Bobby (a transgender actor), finds her and takes her home. Hakim overhears Saifi telling her mother and Zainab what happened. When everybody is asleep, Hakim locks the room and suffocates his child for luring the men for the "shame" he would have to bear if the story got out.[77] It received several positive reviews from critics and went on to win the Best Hindi film award in IRDS Film awards 2011 by Institute for Research and Documentation in Social Sciences (IRDS).[78]
Outside South Asia
The novel Bombay Ice by Leslie Forbes features an important subplot involving the main character's investigation of the deaths of several hijra sex-workers.
The novel City of Djinns by William Dalrymple also features a chapter on hijras.
The novel A Son of the Circus by John Irving features a plot-line involving hijras.
In the graphic novel Habibi by Craig Thompson, the protagonist, Zam, is adopted by a group of hijras.
In the 2009 Brazilian soap opera Caminho das Índias (Portuguese: "The way to India"), hijras are shown in some occasions, especially at weddings and other ceremonies where they are paid for their blessing.
In the TV comedy Outsourced (2011), a hijra is hired by Charlie as a stripper for Rajiv's "bachelor party", much to Rajiv's utter horror.
A short film, under the direction of Jim Roberts, is being made by Rock Star Productions in which the protagonist is portrayed as a hijra. This film is set to be released on 1 May.[year needed][citation needed]
Kamran Ahmed Mirza is a popular gender performance artist in Oregon, United States.
Documentaries
Jareena, Portrait of a Hijda (1990)
Ladyboys (1992)
Bombay Eunuch (2001)
The Hijras: India's Third Gender (2001)
India's Ladyboys (2003)
Between the Lines: India's Third Gender (2005)
Middle Sexes (HBO documentary includes segment on modern Hijda) (2005)
Shabnam Mausi (2005)
The Hijras of India (BBC radio documentary)
Kiss the Moon (2009)
Call me Salma (2009)
Mohammed to Maya also titled Rites of Passage (2012)
This is a shot of burning the efigy of Kumbhkarna,brother of King Ravana.
On left is the efigy of Ravana ....we were very near to the the place so had to run few yards to save ourselves from crackers inside the efigy.
---------------------------------------------------
Dussehra, also called Vijayadashmi, is one of the fascinating festivals of India and is celebrated with joy and enthusiasm for ten continuous days.
The first nine nights are spent in the worship of goddess Durga and hence these nights are known as "Navaratri". This festival falls in the month of Ashwin (September / October).
The tenth day of the Dassera day is in honour of Durga Devi.
It also commemorates the death of the evil king Ravana along with his son Meghanath and brother Kumbhakaran, at the hands of Rama.
The farmers invoke her blessings because this festival coincides with the period of rest and leisure after their strenuous work in the fields. The farmers with her blessings wait with tremendous hopes for a bountiful harvest.
Legend of Dusshera Festival
According to the Ramayana, Rama was the exiled prince of Ayodhya. While living in the forest, his wife Sita was abducted by Ravana, the demon king of Lanka. Rama, assisted by an army of monkeys, attacked Lanka to rescue her.
A fierce battle ensued between the two armies for many days as it was proving very difficult to beat the mighty Ravana. Rama then prayed for nine days to nine different aspects of Durga and accumulated enough strength to defeat Ravana.Durga divulged the secret to Ram how he could kill Ravana.
Then after vanquishing him, Ram with Sita and Laxman returned victorious to his kingdom of Ayodhya on Dassera day. Therefore, the festival of Durgotsava and Dassera is celebrated more in honour of Prabhu Ramchandra than Durgadevi .
Ramalila, a dance-drama narrating the story of Rama's life according to the Ramayana, is enacted for the nine days preceding Dussehra. Almost every area stages its own version of the play, preparations for which take place many days in advance.
photo rights reserved by B℮n
The Royal Grand Palace is a complex of buildings at the heart of Bangkok, Thailand. The palace has been the official residence of the Kings of Siam and later Thailand since 1782. It consists of not only royal and throne halls, but also a number of government offices as well as the renowned Temple of the Emerald Buddha. It covers an area of 218,000 square metres and is surrounded by four walls, 1900 metres in length. After King Rama I ascended to the throne in 1782, the palace was built. Prior to this, the royal palace and centre of administration had been located in Thonburi, on the west bank of the Chao Phraya River. For various reasons, the new King considered the former capital to be unsuitable and decided to establish a new capital on the other side of the river. Admission fee is free of charge for Thais and 500 baht for foreigners. You'll need to wear culturally appropriate attire when visiting the Grand Palace in Bangkok. This means being well covered. Visitors should wear long skirts/trousers and sleeved shirts—basically anything that covers more than the lower arms and head. Fortunately, after the covid period, it is not yet busy with tourists. Thailand has just ended their quarantine policy. Face masks are no longer mandatory. Great to visit the Grand Palace one more time now.
Impressive 200 years of royal history and architecture at the Grand Palace in Bangkok with more than 100 buildings. The gallery walls of the Temple of the Emerald Buddha enclose the entire temple and are completely covered with murals. The gallery is a covered corridor that surrounds the entire temple like a monastery. Murals on the gallery walls depict the entire arc of the Ramakien epic, which is based on the Indian Ramayana. This version was translated and recomposed in Thai poetic form around 1797 under the supervision of Rama I himself. The murals were commissioned by Rama I to tell his version of the epic. The concept of righteous kingship within the epic has long been recognized in Southeast Asia and has been appropriated by many kings to equate their land with the legendary city of Ayodhya - holy place for Hindus- and the hero Rama. The murals have been restored over time. The murals along the walls are divided into 178 scenes. The first scene depicted is: the initial stages of the war waged by Rama of Ayodthaya to rescue his wife who had been abducted by King of Longka.
De Royal Grand Palace is een gebouwencomplex in het hart van Bangkok, Thailand. Het paleis is sinds 1782 de officiële residentie van de koningen van Siam en later Thailand. Het bestaat niet alleen uit koninklijke en troonzalen, maar ook uit een aantal regeringsgebouwen en de beroemde Tempel van de groene Smaragd Boeddha. Het heeft een oppervlakte van 218.000 vierkante meter en is omgeven door vier muren van 1900 meter lang. Nadat koning Rama I in 1782 de troon besteeg, werd het paleis gebouwd. Daarvoor was het koninklijk paleis en het bestuurscentrum gevestigd in Thonburi, op de westelijke oever van de Chao Phraya-rivier. Om verschillende redenen vond de nieuwe koning de voormalige hoofdstad ongeschikt en besloot hij een nieuwe hoofdstad te stichten aan de andere kant van de rivier. De toegangsprijs is gratis voor Thais en 500 baht voor buitenlanders. In april 1981 gebruikte de plaatsvervangend commandant van het Thaise leger, generaal San Chitpatima, het paleis als zijn hoofdkwartier voor een poging tot staatsgreep tegen premier Prem. De staatsgreep mislukte mede door ingrijpen koning Bhumibol. Een paar uur later ontmoette generaal Prem echter koning Bhumibol in zijn paleis in Bangkok en de koninklijke familie en de premier vloog naar een legerbasis in Noordoost-Thailand. Premier Prem kondigde op de radio aan dat hij niet was afgetreden. Het Thaise leger trok zich weer terug uit het paleis. Gelukkig is het na de covid periode nog niet druk met toeristen. Thailand heeft zojuist hun quarantainebeleid beëindigd. Mondkapjes zijn niet meer verplicht. Geweldig om het Grand Palace nu nog een keer te bezoeken. De galerijmuren van de tempel van de Smaragdgroene Boeddha omsluiten de hele tempel en zijn volledig bedekt met muurschilderingen. De galerij of Phra Rabiang is een overdekte gang die de hele tempel als een klooster omringt. Muurschilderingen op de galerijmuren verbeelden de hele boog van het Ramakien-epos, dat is gebaseerd op de Indiase Ramayana. Deze versie werd rond 1797 vertaald en opnieuw samengesteld in Thaise poëtische vorm onder toezicht van Rama I zelf. De muurschilderingen werden in opdracht van Rama I gemaakt om zijn versie van het epos te vertellen. Het concept van rechtvaardig koningschap binnen het epos is al lang erkend in Zuidoost-Azië en is door veel koningen toegeëigend om hun land gelijk te stellen aan de legendarische stad Ayodhya - heilige plaats voor hindoes- en de held Rama. De muurschilderingen zijn in de loop der tijd gerestaureerd. De muurschilderingen langs de muren zijn verdeeld in 178 scènes. De eerste afgebeelde scène is: de eerste stadia van de oorlog die Rama van Ayodthaya voerde om zijn vrouw te redden die was ontvoerd door de koning van Longka.
photo rights reserved by B℮n
The Royal Grand Palace is a complex of buildings at the heart of Bangkok, Thailand. The palace has been the official residence of the Kings of Siam and later Thailand since 1782. It consists of not only royal and throne halls, but also a number of government offices as well as the renowned Temple of the Emerald Buddha. It covers an area of 218,000 square metres and is surrounded by four walls, 1900 metres in length. After King Rama I ascended to the throne in 1782, the palace was built. Prior to this, the royal palace and centre of administration had been located in Thonburi, on the west bank of the Chao Phraya River. For various reasons, the new King considered the former capital to be unsuitable and decided to establish a new capital on the other side of the river. Admission fee is free of charge for Thais and 500 baht for foreigners. You'll need to wear culturally appropriate attire when visiting the Grand Palace in Bangkok. This means being well covered. Visitors should wear long skirts/trousers and sleeved shirts—basically anything that covers more than the lower arms and head. Fortunately, after the covid period, it is not yet busy with tourists. Thailand has just ended their quarantine policy. Face masks are no longer mandatory. Great to visit the Grand Palace one more time now.
Impressive 200 years of royal history and architecture at the Grand Palace in Bangkok with more than 100 buildings. The gallery walls of the Temple of the Emerald Buddha enclose the entire temple and are completely covered with murals. The gallery is a covered corridor that surrounds the entire temple like a monastery. Murals on the gallery walls depict the entire arc of the Ramakien epic, which is based on the Indian Ramayana. This version was translated and recomposed in Thai poetic form around 1797 under the supervision of Rama I himself. The murals were commissioned by Rama I to tell his version of the epic. The concept of righteous kingship within the epic has long been recognized in Southeast Asia and has been appropriated by many kings to equate their land with the legendary city of Ayodhya - holy place for Hindus- and the hero Rama. The murals have been restored over time. The murals along the walls are divided into 178 scenes. The Ramakien Cloisters are the first area to see in Wat Phra Kaeo, these picture are large and cover a whole wall. They all use lots of gold leaf in the design.
De Royal Grand Palace is een gebouwencomplex in het hart van Bangkok, Thailand. Het paleis is sinds 1782 de officiële residentie van de koningen van Siam en later Thailand. Het bestaat niet alleen uit koninklijke en troonzalen, maar ook uit een aantal regeringsgebouwen en de beroemde Tempel van de groene Smaragd Boeddha. Het heeft een oppervlakte van 218.000 vierkante meter en is omgeven door vier muren van 1900 meter lang. Nadat koning Rama I in 1782 de troon besteeg, werd het paleis gebouwd. Daarvoor was het koninklijk paleis en het bestuurscentrum gevestigd in Thonburi, op de westelijke oever van de Chao Phraya-rivier. Om verschillende redenen vond de nieuwe koning de voormalige hoofdstad ongeschikt en besloot hij een nieuwe hoofdstad te stichten aan de andere kant van de rivier. De toegangsprijs is gratis voor Thais en 500 baht voor buitenlanders. In april 1981 gebruikte de plaatsvervangend commandant van het Thaise leger, generaal San Chitpatima, het paleis als zijn hoofdkwartier voor een poging tot staatsgreep tegen premier Prem. De staatsgreep mislukte mede door ingrijpen koning Bhumibol. Een paar uur later ontmoette generaal Prem echter koning Bhumibol in zijn paleis in Bangkok en de koninklijke familie en de premier vloog naar een legerbasis in Noordoost-Thailand. Premier Prem kondigde op de radio aan dat hij niet was afgetreden. Het Thaise leger trok zich weer terug uit het paleis. Gelukkig is het na de covid periode nog niet druk met toeristen. Thailand heeft zojuist hun quarantainebeleid beëindigd. Mondkapjes zijn niet meer verplicht. Geweldig om het Grand Palace nu nog een keer te bezoeken. De galerijmuren van de tempel van de Smaragdgroene Boeddha omsluiten de hele tempel en zijn volledig bedekt met muurschilderingen. De galerij of Phra Rabiang is een overdekte gang die de hele tempel als een klooster omringt. Muurschilderingen op de galerijmuren verbeelden de hele boog van het Ramakien-epos, dat is gebaseerd op de Indiase Ramayana. Deze versie werd rond 1797 vertaald en opnieuw samengesteld in Thaise poëtische vorm onder toezicht van Rama I zelf. De muurschilderingen werden in opdracht van Rama I gemaakt om zijn versie van het epos te vertellen. Het concept van rechtvaardig koningschap binnen het epos is al lang erkend in Zuidoost-Azië en is door veel koningen toegeëigend om hun land gelijk te stellen aan de legendarische stad Ayodhya - heilige plaats voor hindoes- en de held Rama. De muurschilderingen zijn in de loop der tijd gerestaureerd. De muurschilderingen langs de muren zijn verdeeld in 178 scènes. De Ramakien-kloosters zijn de eerste muurschilderingen te zien in de Wat Phra Kaeo tempel. Ze gebruiken allemaal veel bladgoud in het ontwerp.
Ramadan holy month of piety
And she sits and begs
The poor beggar Muslim Woman
Carrying her pain
Within the ocean of her womanhood
Blood sweat and tears
Voluminous waters of her hijab
Besides her sits her little girl
Who will perhaps beg like her
Another hijab of pain
Yes Muslims
do not wish to be reminded
black spots on the firmament
of Islamic society
on hard rock hearts
while the Mullahs men
move from house to house
with a receipt book in hand
another Mosque
to be built at Ayodhya
another in Faizabad
Madarsas to be built in Azamgarh
Yes they beg too with Islamic fortitude
While at the corner of a Allahs Door
A Muslim Poor Woman Begs
From one Ramadan to the other Ramadan
Fasting from the day she was born
To the day she will die..
The Mujhaidas were plumb lucky
Living and breathing among prayer beads
On cyberspace
Allah ho Akbar endangered specie
The Poor Muslim Woman
A palpitating heart
a dying soul in the Hijab
Says the Muslim Man
Let her be ..
A Muslim Woman
To her Crying Destiny
this poem does not denigrate the hijab but the life that lies unprotected as woman within the hijab no upliftment of her
deteriorating condition..
Indian Prime Minister Sri Narendra Modi planted sapling of Parijaat at the Ram Temple site in Ayodhya.
Nyctanthes arbor-tristis is commonly known as night-flowering jasmine and coral jasmine. It is referred to as har-shrigar in Bihar's Mithilanchal. It is called Xewālee (hewālee, শেৱালী) in Assamese, while in Sri Lanka, it is called Sepalika (සේපාලිකා). In Kerala, where it is called Pavizhamalli (പവിഴമല്ലി) in Malayalam, it is used for Pujas and such ceremonies[citation needed].
Diwali, the festival of lights, is celebrated across the country with a lot of fervour. According to the beliefs in Hinduism, it marks the day that Lord Rama — an incarnation of Lord Vishnu — had returned to his kingdom Ayodhya as the rightful heir to the throne, after spending 14 years in exile.
To mark his homecoming, the residents of Ayodhya had lighted diyas on a new moon night, and the light emanating from them had illuminated the streets and the entire kingdom.
The goddess is often seen with rage in her eyes and her tongue sticking out. She is darker in complexion and is depicted wearing a garland made of skulls or severed heads. It is said that Goddess Kali is a symbol of vengeance and annihilation of evil. In a fit of rage, Durga had assumed this avatar, slaying demons and other beings whom she deemed ‘evil’, wearing their severed heads to drive fear in the hearts of others.
In our tradition all walks of people enjoy visiting different pandals to worship and pay tribute to the goddess Kali.