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Sanskritization of Regional History: A Study in the Historiography of Atula’s "Mūsikavamśa"

100%
Chettiarthodi R.
Cracow Indological Studies
|
2013
|
vol. 15: Text History and Society as Depicted in Indian Literature and Art. Part II. ŚRAVYA. Poetry & Prose
67-80
EN
Mūsikavamśa (also known as Mūsakavamśa) is a historical mahākāvya written by Atula, who was a court poet of King Śrīkantha, alias Rājadharma, who lived in the 11th century AD. The work antedates even Rājataraṅginī of Kalhaṇa, which is regarded as one of the earliest historical mahākāvyas in Sanskrit. The work deals with the history of the Mūṣika dynasty, which ruled the Kolattunādu kingdom of North Kerala. The earlier parts of the mahākāvya deal with legendary matters, such as the mythical origin of the lineage; but as the work progresses, it deals with many historical data including details of the kings, geographical features, temples and other centres of culture, various religious sects, art, literature and architecture, commerce and shipping. This work, one of the pioneer efforts to represent provincial history in classical garb, using the literary conventions of the mahākāvya genre, as well as a virtual storehouse of knowledge regarding the history of Northern Kerala, is an interesting amalgam of myths and facts. An analysis of the work will yield rich insights into ancient Indian historiography. The present paper is an attempt to investigate the manner in which poet Atula makes use of facts of regional history to fit into the structure of a Sanskrit mahākāvya.
2

Tying the Knot with the Dēvi Gender Transgression in Regional and Trans-Regional Discourses

80%
Merkle S.
Cracow Indological Studies
|
2016
|
vol. 18: Cosmopolitanism andRegionalism in Indian Cultural Dynamics
367-389
EN
The jōgappas are male-born dedicated devotees of the South Indian goddess Reṇukā-Ellamma who adopt feminine characteristics. Due to their devotional practices and gender-specific expression, jōgappas are confronted with and affected by a range of notions on religious hierarchy and gender. They are opposed by cultural agendas in favour of a Sanskritic form of worship, are drawn into urban debates on sexual minorities and become increasingly interlinked with the hijra community. Furthermore, arguments regarding transgenderism in the context of the divine power and aspects of bhakti provide a rhetoric of deification which can be identified as specifically regional. Today, jōgappas face the challenges of negotiating their individual positions and identities within these global, national, urban, trans-regional and regional discourses.
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