This psychological maneuvering, they thought, would effectively prevent the vengeance and potential upsurge by the down-trodden sections of the society against the ruling classes. It is to be noted that the upper caste was intelligent enough to permit a day of permissiveness by allowing the dark-skinned king to come back from the underworld so that he could visit his people once in a year. Here the myth is observed to be a product of the age old conflict between the fair-skinned and dark-skinned people of the area and the hegemony of the strata which is politically, economically and culturally superior is being legitimized and perpetuated as part of a common culture. Therefore, while one section of Indians in the north celebrates the death of Mahabali, in Kerala his return is celebrated!Ī marxist interpretation of the myth approaches it from a perspective of class/caste contradiction. Mahabali is depicted as the king of ‘Asuras’ (demons) whose killing became necessary for the very survival of humans. Vishnu concedes and that day is celebrated as ‘Onam’ by the Kerala people! It is interesting to note that the same legend has a different and opposite interpretation in North India. Incidentally, legend has it that Mahabali recognising that he has been tricked asks Vishnu to let him return to his people once a year for a day. His wish being granted, he assumes the form of Vishnu’s ‘Viswa roopa darsana’ (Apparition as a Universal Form) and places one foot on ‘Swarga lokam’ (heaven), one on ‘Bhoo lokam’ (earth) and then asks Mahabali where to place the third! With Mahabali’s head alone remaining unoccupied, he places his foot there and pushes him down to ‘Patala lokam’ (under world) thus killing him. He is accorded the warmest of welcomes and asked to seek any gift he wishes. The myth unfolds as follows: Lord Vishnu comes in the Avatar (Divine Incarnation) of Vamana, disguised as a Brahmin boy, to the audience of the Asura (demon) king Mahabali. The popular myth associated with Onam has its diverse socio-cultural variations, analysis and understanding. The most significant fact of this festival is that it is celebrated in commemoration of a glorious past when there prevailed an ideal state of prosperity and peace. Government and non-government organizations take this as an opportunity to foster communal harmony, peace and ecological sensitivity among the people. Although the myth behind the festival originates from the Hindu tradition, it is celebrated as a secular event by people of all religious beliefs. Like all other traditional festivals, the promotion of goodwill and social cohesion is the aim of celebrating Onam. It was traditionally celebrated as the harvest festival that comes in the month of Chingam of the Malayalam era (late August or early September) just at the closing of the monsoon season. Onam is the national festival of the Malayalee people living in the State of Kerala in South India.
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