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<!l~P:i~'U" ~~f~c'!) ~l'l~9'J\!it~<'f' hegemony ~'1.,:;p~tfi'<f subsumption·<!l~ ~f~~ 0~ G'1\:qr'9c'tt\!i "itt~il I ~~1"1f'@ f1~fl1S1" if~1ftfu<;'3 -SCqr r~: f1W''i!S <!ltifj~'\!i~~ ~ ~f<I'1~ <Il$!~ 1 c~t'"f~"1 ~~tf~ \!i'?jJ<2I~t'1 fifl:~ r:lff~~r;~"Shrine of mother-goddess without any identificatio brahmanica" ~1 ~~~~ ~ I "I~C$!~ 1fu~! ~it~ "it'€~1 C'l~'9, ~t~;j'J\!ic1S\'f ,t~tf<l"w '\!irt<f mf\!i1(~ ~~~ 1 <jll:m~..,.(~r"1"~1 ( ) lI~~ ) 1J'1'~i~ ~$I~ot "assimilation" <It "aculturatiori't-eaa 1(t~1 "['If ) <I'r~'\!i ~'1:_7;~1 '9 ;:rt'l'l1-1_i'!'tf "'9\~'9 f'1'W'!'l:~$! ~J~<f ~ \!~ ~n.,1f'S ~m ~f<f'1~\!i '9 ~~\! ~~~ ,€l:~ I ~l:Qi 1'f\!'l'l ~l:<!i~cl ift51U1 ''I!i{·cSft~rfOif ~tw 'ftS1ijt~ ( m~~<n:~if <!It\! f"l~ 'ift'SlS1 ~~l:\$ 1'111;'1') 'lOll' <2I\!i1~~ ?8f. R1'~\i) <!i>'11?1 ~~·1Jl<it~ ~J:'llwiWhI 1 . ~<!1"\'f, ';jlm 1(1<1!~ C~ '~t''«$! i91t\!' <!l~ }jt'lftfi91<1',%I~t~ C<j(I;~ C<l'~1 ~. il1l f~'\!i1;,~~ ~i~i-ml:~ ~Mc$l 'C~l:'ll'~<I' 'Cl\~\lf"\' '"fl' ~~ '€~~ 'O{f\!H'e' if1fh ~~'1 ~~l:'\!i ~'{l \!i~ ~iJJlw 9fH~~W'J cqhti; <li~'Q.1. 'O{t'1'r~ ~-~9f~ ~c"fi1' ~~~ 'Clf-.of' <!l~ ·~t't~ ~nr '<1tl, \!i~" f~~ill ~i ~il:'¥ <f~ <1'0{ Oft; "The ideological Construct of 'india! is ,too deeply informed by the goddess=lnferted reverse.se)i:iSlU~f the Hindu majority, As long as there is this hegemonic cultural self-represen ta ti en of India as a goddessmother ( dissimulating the possibility that. this mother is a slave), she will collapse under the burden of the immense expectations that such a self-representation permits." (f~Jj<jl, Clf~r ifl-<!lll ~~9 ~iQ QtR~ "f'(!i:<ti1 'Ulm I lli"f1:fifjttlf~ <lii:mol1 ~mQ9 Ci{~, f<\iWi f"'P\~m<l'll ~~ful:\!i C;~ reverse-sexism-a <IS~ 'lii'll ~c~, \!il.

...... DO'fl:*i f~9 1Jfi~ ~tfif<l' RilTt~ ~~ f<r-tt~ Qt~~~~, \!it\!t~<I' ~~~;rn 1\ , ~\!i'c!lijm"fCif ~i ~~'t~1 !f'S!t\!lrern' '~~~' c!1<li~t!f~ ~~! i.!lQ. C"i~ril ~<!~~ 1J"f:;fi~'lf~ :;q>iiEi <RI~ 'St~.'1:~. .$!~~ <lmil ~!f1, ~<f1;m C~ .~~.~ <ftiit \\ '1i{tt~~ ~l:q 9fi~ 'fI;li, fWJ:~~~t~ ii~lf~ I! Q'll~<!s ~.W!"iJ'?t~ l1t1'tt~ Glfqfii ~.t"f<2lmlf ~ Qi1(~~ }j~t*i WI? I' ~t1{~ <litf~1 ~t$l<fii~l:<1~ ~<i~iO!Wi!" ~~q;.~<t~t'!i~, <t~<'TC~. c'tt'l,{ 'f~ ~ <liH ICifM C~';{ ;\ffR-Tt r.q!;\! ~~~ I~ Qt~~Q 't\! t~ I ~tt1t <;gtfu ~'ll ~S'[ I ~;q; <t'~ '!ift~I;\! fi'i!ir~if1;. <!l~i{ ~ ~ril<f '¥l:Q !It{i<\'i 1f<lfl:"lt m \5{tiiilf~"1Q <!1<1l <!l~$ ~9f <H;a;r (lorN I o:! ~*i'la1t'l'tijt'ii fig\! ~, C!:1·.*ilQ"'flC311 ~t<n C"I~~t~"ll fi!Br c~r;<ii~ '!It!f?f5! "\!it$!CW1;ijtf .:~ <2It'll :!1<l; "fi1~t~ ~hr5 ,,~~u "1t!i.1 '\!it~~~ 105t'l'~ . w

C'S1 ~<'T~

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<ft~<t>Jniversal u

m!f'ii $!t'lf~ j 1"~tQi" ?('€$ <F~ <f~i1, G~~ ~~Qif9 ?(~? s5f<tl"cmI ~ 1It'll? mf~'OfC!!nl1 <!l'\!i~ ~ C"1 ~I;ilq ~t\'f<2lt~t~Ol 9f1;~on I .~<ft~~. "~iI"If"l1l1Q ~1" ~m<! C1fQtf;1 Qi~~"'ItPf Ui1:~C;ii <!l~~t~'l-,%<ftv.i;'(\! "$I~~ "'f15~i{ ~«.1"·. ~'l'$" ~~-9(~f'&$l '1l:Q~ .. ~ . ,~ ntw ~tiltilf~t~<2llft'f <It<'1, ~tN ?j_i\"C<i~ ~tflfC1(~~$ I ~i~ ~ \i5t~ ~ C'i1~rl,#~ c\!i ~~tl:"IiI l:~~ II ~f'f·'W~'lt '!iftf'f ,O{~ ~t;FfPI~ ,~o;j~;:r;j'1-f~fi1 ~1~1 'ftf<!i }j'f. ~lj~ "~~t1" ~'«'l'1 ~~;rn'1~ i1to'11 ~tPl.<I> ~11 (~t<f ~~~1 ~i!tot fW-C'!i'$ I?~ 011<'{'ft, <'~flj" c'!1 '1t'~m't~ ~ c<!1it " J~1 '€ ~1(41Q ~~ ~il;"Illj"'lf I ~1:9fll~t~ 9i\li~Q ~f~~~ <2I~~tiiG{t5tJ·g . "The figure of mother is indeed omnipresent in the psyche. of Indian men. Yet what these typical myth fragments ( ~~ ~tt5t .
\8.

nrc"

~'al~';.~'")

~~t4~tt1f~ <ft"iJttar15ilT'll~q~ ~~~'1._9, ol1<l;~ f~B\!l: ~ 'Sft\! fqc:I]Cq ilM1sr <£tf'\!iC'\ ~\!iJt>iri 1fC~ '€ci '1.:~1far ~fi1r~, \!il C1(tt~t~ t£!t;j'f'tl'fS1 lftfil~'8 1~t~ "ftt'YJf 'SiK~$!'€9f~ !.'Q~~prttlR! ~qrn '\!llt ~'1_i3i~t<vtiii'8, <Il~~..rt\!l ~<R'\!i m'Q9: il1-; f'!ifil Pr.,.lit~ ;jJ~Tt\!i'€ ~t\!i <Ptnlr-{ il"1- ; f'!ifiT ~ittijr.<\' <lf~'! ~$It'!i 9ftt~ ili - I ~) f~:lI-'O{N'ij~'!l ~\!t}l~ }j,"fF!it'3 ~~ci;o{~Of'~ ~~ "'1..~~~I f<\i'5tt<! Cif~~1, f~~t<t '1'J~ ~Qr.:<'\"1 '"ftt~Q ~'.ol1Q }jl:~ r

<!l<fti~ '1.,'!if'1 tl$ tlfM~~i'J~.~--1.:iii~<ti'make clear is the ambivalence ) with which she is regarded in fantasy: She is both the nurturing benefactress and threatening seductress," (~i\l"I?, }~b-~: )." i1~$1~til ~t~
. ~t'll,~'<f1

)
m~"tlf-t!l:~O{~

CIf~tQ;'€", Itt~~mlf

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i1hrk<li "Threatening seductress" f~l:}j~ '!ifrt'1lf ~t'» ~rtqrt~>f1 c'«~ C<ft<rl 'f{11[, ~~ 'l:lf~-

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lfttOl"t ~ I )"~~ I <{fit~ 'S ~J I lfl"t'S~ ~lt~ G<ft, I Foucault; M. 1978/90. The History of Sexuality. VQl. 1. Vintage. Kakkar, S. 1981. The inner World: A Psychoanalytic study of childhood and society in India, O. U. ~. Kosambi, D. D. '1962. Myth aod Reality. Popular Prakash an. Nandy, A. 1980. At the Edge of PsYChology: O. U. P. Spivak Chakravorty, G. Mahasweta Devi's Breast Stories. Seagul