After looking through this archival library it was apparent that the content within it focused on pieces that were created before the 14th and 16th century time periods. However, there are audio virtuals that are from the 20th and 21st centuries. There have been many items like books, manuscripts, art pieces, contemporary pieces, and objects that have been copied to digital copies to ensure preservation. Many of the pieces revolve around human health and the human form. The site also ensures to mention that, “In our archive collections, you’ll find unpublished drafts, notebooks, letters, photographs, personal papers, and official records of over 800 people and organizations connected to health” (Wellcome Library).
This is the beginning of the end. The original monster is not a monster at all but a God that tries to protect the innocent from the true demons. Essentially a Shiva is protecting a young woman as she would have been harmed by another being (the demon on a yak). The Shiva in India is considered the god of death and rebirth at which it only leaves everything in ashes after its presence, however, it can be the god of fertility (Dallas Museum of Art).
I chose this piece because an art piece like this portrays more than what it was originally intended for. Another reason I chose it was because I thought, of a monster when I first saw it; essentially protecting the innocent from another monster (a demon in this case) that is worse than the one protecting the innocent. I just think that this piece is very relatable in terms of what we are talking about and how many individuals judge a book for its cover even though there could be something worse out there.
This art piece made me want to know what exactly a Shiva is. So I looked it up and it clearly stated a Shiva is the God of death and rebirth in India. This automatically makes me think of monsters which perfectly relates to class because we talk about different monsters and the forms in which they come in. Just because it is a God does not make it not a monster. I think because it is a God of destruction it would be even more of a representation of a monster. Due to the aftermath, it brings anywhere it goes. I also like the idea of rebirth that it brings because I think when monsters are often considered we don’t think of it. We only think of destruction and yet something that could bring so much damage has the possibility of bringing light to serious concepts as well. Like that of Bertha in Jane Eyre, she is viewed as a monster because of her mental illness and yet we want to know more. The conversation is started to bring awareness to what it really means to have a mental illness and to deal with it every day. It as though this image of the Shiva represents the scene at which Jane defends Bertha by mentioning how she is not a “creature” and how she cannot help being mad. Then in this case the demon would be Mr. Rochester because he basically was the one who made Bertha become “mad”. I think Bertha would be considered the innocent one because she can’t help the way in which things have turned out for her. She did not have the control that Jane has.
This artifact really brings into question the good and evil that someone who is considered a monster can do. I think this piece would be important in defending; why not all monsters are evil. Or that no matter what you may think of one monster there is a monster out there that is even worse than the one in front of you. In addition to the concept that just because one looks like a monster doesn’t necessarily mean they are one. I think that without knowing the full story of someone you can’t be too quick to judge everything that they could be or do.
Shiva standing on a lingum, protects a kneeling woman from a demon. Chromolithograph by an Indian artist, 1800s.
Sources:
Dallas Museum of Art. https://collections.dma.org/essay/ApKELZOQ
Wellcome Library Collection. https://wellcomecollection.org/works/ybp9dhsb
