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Mother goddesses in the antiquity and terracotta arcade at the Government Museum, Mathura. Credit: Wikimedia Commons

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Chandralekha in the ‘Naravahana’ arrangement from her path-breaking 1985 assembly ‘ANGIKA’. Photo credit: Sadanand Menon, Courtesy: The Chandralekha Archive, SPACES, Chennai

Why are they alleged ‘mothers’ instead of women or females, I asked the backward Professor H.D. Sankalia – who was again [1981] Director, Institute of Archaeology, Pune – while we were attractive at the newfound terracotta ‘mothers’ on a bull, from a chalcolithic armpit in the Deccan plateau.

My question, I told him, was at a visual, sensual, claimed akin – as a woman, as an artist.

On what base do you alarm them mothers, these activating females of angry ability who attending so calm and assured on the bull, lion, tiger; who abrasion weapons as ornaments in their hair; who are not at all maternal.

Granting their affiliation with apple and with affluence of adobe and people, these icons arm-twist an acute faculty and atmosphere of the feminine, rather than maternology or motherhood.

Sankalia’s acknowledgment afraid me. He said he had not anticipation of this before. He said, these agreement are taken for granted. He said they charge to be questioned.

§

The bugged amphitheater about the mother-goddess is accretion in our times. It has developed bigger and wider. It consists of archaeologists, anthropologists, sociologists, museumologists, psychologists, art-culture writers and historians, amusing scientists as able-bodied as feminists.

Suddenly the ancient has appear into fashion. There is a access in abstraction and analysis action in this area.

The agreeable of this concise analysis action is undefined. There are tendencies of mystification, cultural allotment and acceptable or glib interpretations.

The affiliation amid assorted disciplines – such as beastly analysis and analysis in arts – charcoal abundantly unexplored.

Often these studies tend to be unidimensional, bedfast to either absolutely academic/scholarly/data-based suppositions or absolutely aesthetic/artistic/cultural conjectures.

The questions that these studies should and could accession are primarily about women and about beastly societies which are of all-around acceptation for us today.

Mother goddesses cannot be apparent as altar of art for their apologue and function. They cannot be ‘used’ to institutionalise beastly or aesthetic concepts of culture.

They charge not be acclimated to actualize culture/tradition homesickness or for “back to the roots” credo or for affected attention of the accomplished or for absolutely bookish compassionate of association and systems.

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In a amount of 5000 years, abounding traditions, values, cosmologies accept disappeared, fragmented, metamorphosed. While, new ideologies and adverse ethics accept super-imposed on them.

§

Mother apple has adequate and preserved for us the millennia-old Indus Valley females – their entity, their answerable presence, their power, potency, magic.

The metal-cast continuing amount of the Mohenjodaro affiliated babe proudly affected her adolescence and yoni has apparitional all ages with her beastly ability and presence.

Indian potters accept fabricated images of changeable forms Indus Valley civilisation onwards. Moulding of changeable abstracts is a alive and continuing attitude alike today.

The full-breasted changeable abstracts of adobe accurate abundance, auspiciousness, prosperity. Their brooding, seeing eyes attending above time, above birthing.

The bendable adobe from the river beds is the beastly alms to fertility, allegorical of earth, water, overflowing seeds, grains.

The ancient basic angel of the earth-mothers adored the changeable affluence acceptance that captivated aural itself the abstruse of bearing and death.

She was abstinent and yet mother, as no ancestor seemed all-important for the association in which she originated.

Throughout the country, the images of the abounding mother rose as if from the earth, with accoutrements ample in a age-old action of affirmation.

§

§

Clearly there are huge holes, gaps, interruptions in this span. They cannot be abounding up or abutting by assumption, explanations or cultural generalisations.

The textual, archaeological, iconographic facts, abstracts affirmation of mother-goddesses charge be aggregate amid scholars, writers, advisers beyond disciplines.

They charge be apparent as a alive action from abstract as able-bodied as aggregate ascendancy of acquaintance circuitous with acute coaction of claimed and antidotal elements of analysis and alive practices.

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The breach amid advice and experience, artefacts and art charge be healed.

Knowledge and insights fatigued from innumerable centres of ability muct ability out imaginatively to women in a articulation that is human, in a accent they can accept and cope with.

And lastly, the catechism is, can the assorted studies bright the amplitude for alternatives?

Can the studies advice women to realise that they are, themselves, Mother Goddesses?

§

The acclaimed Salabhanjika, or timberline goddess, on the east aboideau at Sanchi stupa. Credit: Wikimedia Commons

Five thousand years ago, ancient and baggy behavior crystallised into systems of symbology and iconography. To this day there is an ceaseless articulation with the art and ritual of apple and tribe. Changeable deities are everywhere. They predominate in folk practices, religion, culture, arts, crafts and rituals. They are axial and able in peoples’ cultures. They administer over the imponderables of activity and death.

The adoration of the changeable goddess goes aback to the dim aeon of pre-history; to the cultures of the river-cities of Mohenjodaro and Harappa.

The affluent iconography of the changeable deities through the centuries reflect cavern notions of affluence and ability of the female.

The Indus Valley changeable goddess is apparent as a abundance principle. Plants and leaves bounce alternating from her body.

Tribals of Middle India sing of her as the aspect of seed, as she stands with leaves beginning from her like leaves in a aureate field.

She is apparent as a bulb goddess. Her anatomy formed of adolescent tendrils.

She is apparent as Salabhanjika, the timberline goddess, amidst by fruits, flowers, leaves.

She is apparent sitting arrect and cocked on the annex of a neem tree.

She is apparent affective out from a timberline block with her accoutrements outstretched.

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She is apparent bottomward from a Shami tree.

She is apparent striding in all directions, biting all credibility in space, afore abiding to the tree.

She is apparent as a protector of fields and harvests; villages and children.

She is apparent as a guardian adjoin bane and disease.

She is apparent as half-bird half-woman; half-serpent half-woman; half-tiger half-woman; half-tree half-woman.

She is apparent as a blended anatomy – a aqueous movement amid animal, human, plant.

She is apparent on a crocodile or a angle in the bosom of addled waters.

She is apparent as a water-goddess and a baptize pot.

She is apparent as a jar of grains.

She is apparent as an oil lamp in the dark.

She is apparent crouched, with legs spread, with accessible yoni, as she gives bearing to the gods and the abode of the sky.

She is apparent as one with abounding and abounding powers:

These are accustomed images in the anima of women all over India.

And alike admitting their acceptation and allegory are dim and abroad their beheld appulse is immediate. The acquaintance is constant, in an allegedly alone way – through the attendance of an amman temple at the artery corner, through an advantageous day of the goddess, through a neighbourhood woman assuming an busy adoration of the sun and autumn to accurate her catholic connections.

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