![]() ![]() ![]() Regardless of the origins of the goddess, the picture that a historicization of records associated with Sri Mariamman worship paints is one where new diseases become associated with her figure, throughout the emergent Tamil diaspora in Southeast Asia in the 19th and 20th centuries.įirst, there was already a smallpox vaccine in Southeast Asia that was being used in the 18th century. Younger 1980, pp.507-508 Younger uses the term ‘Harijan’ despite the fact that this term was rejected by many South Indian activists in favor of the term ‘Dalit’. When the heads were switched, the Brahmanic and non-Brahmanic caste imagery became blended, as did the imagery of ‘right’ and ‘left’ handed castes. In one story, Paraśurāma ‘switched’ the heads of Mariamman and an ‘untouchable’ ( Harijan Dalit) maid. “A Temple Festival of Mariyamman”, Journal of the American Academy of Religion 48(4):493-517 see pp.504-505. In this context the goddess herself is generally clothed in green, has a pale complex and holds a dagger, which Younger associated with Kālī imagery. ![]() Most scholars would agree that Sri Mariamman worship has its origins in śaktī worship, originating in southern India.
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