By John Q. Hosedrinker 
Aryatara Shakya, a 2-year-old girl, has been chosen as Nepal’s new living goddess, Kumari. She was carried through the streets of Kathmandu to the Kumari Ghar temple palace, where she will reside for several years. Chosen from the Shakya clan, Kumaris are revered by both Hindus and Buddhists. The new Kumari will bless devotees, and her family will receive elevated status. Though Kumaris lead a secluded life, changes have occurred in recent years allowing them an education and a small pension upon retirement.
Read the original article here
Aryatara Shakya, a mere two years and eight months old, has been chosen to be the new Kumari, the living goddess of Nepal, taking over from the previous incumbent. This selection marks a continuation of a centuries-old tradition where young girls are revered and worshipped by both Hindus and Buddhists in the country. The tradition sees the chosen girl as a physical manifestation of the divine, a deity living amongst the people.
The process of selecting a Kumari is steeped in tradition and involves a series of rigorous criteria. Potential candidates, girls between the ages of two and four, must possess specific physical attributes deemed to be signs of divinity. They must have unblemished skin, perfect hair, eyes, and teeth. Beyond physical perfection, the girls are also tested for courage and fearlessness. One of the most notable tests involves spending the night alone in a dark room, a challenge designed to assess their bravery and resilience.
The Kumari’s life, once chosen, is significantly altered. They live a sequestered existence, with limited contact with the outside world. They have a few selected playmates, and are only allowed out for specific festivals throughout the year. This seclusion is a defining feature of their role and sets them apart from other children their age, and most of the world at large. The level of care needed for a Kumari is high.
The tradition of Kumaris has a dark side. Former Kumaris often face significant difficulties adjusting to life after their time as a goddess. They struggle to integrate back into society, facing challenges in education and forming normal relationships. There’s also a cultural belief in Nepalese folklore that men who marry a former Kumari will meet an early death, which contributes to social isolation for many of these women. Some ex-Kumaris seem to be unable to live fulfilling lives in society.
The Indra Jatra festival, a week-long celebration, marked the beginning of a series of festivities in October, including Dashain and Tihar, the festival of lights. The festivals are a focal point in a Kumari’s year, and play a significant role in the public veneration of the living goddess. The Kumari’s presence at these events is central to the religious and cultural significance of the celebrations.
The implications of this tradition for the children involved are significant and complex. The rigid requirements for a Kumari and the sequestered life she leads inevitably raise concerns. The selection process itself, with its specific physical criteria and tests of bravery, is unusual by Western standards. These practices highlight a clash between age-old traditions and modern sensibilities. The transition to a normal life post-Kumari is a challenge, and many former Kumaris feel lost in society.
The tests involved during the selection process can also be seen as disconcerting. The requirement for the young girl to spend a night alone in a room among the severed heads of ritually slaughtered animals, amidst dancing masked men, appears highly unsettling. The physical examination to look for the ‘thirty-two perfections’ of a goddess, which includes examining their bodies for features such as ‘well-recessed sexual organs’ is unsettling for modern viewers. It makes one wonder about the child’s privacy and wellbeing.
The cultural and social implications of the Kumari tradition are multifaceted. While the tradition has deep roots in Nepali culture and offers a sense of spiritual significance for many, there are valid questions to be asked about its impact on the child’s development and future life. The emphasis on specific physical traits can also be perceived as a form of objectification, particularly when combined with the other selection criteria.
The selection of Aryatara Shakya as the new Kumari sparks a mix of emotions. There’s awe at a tradition that has spanned generations. It is also important to consider the possible negative impacts on the girl’s life. The social, psychological, and emotional wellbeing of these young girls should be the primary consideration.
The long-term effects on former Kumaris raises many questions. The challenges they face in integrating into society after their time as a goddess are concerning. The difficulties they face in education, finding partners, and forming lasting relationships raise crucial questions about the nature of their experience and their place in society after they cease to be a goddess. It is critical to consider the support systems available to former Kumaris and the ways society can ensure they are able to live fulfilling lives.