申論題

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The Kumari, or Living Goddess of Nepal, is a young girl believed to be the human embodiment of the Hindu goddess Durga. A Kumari is chosen through an intense and secretive selection process. She must belong to the high-caste Newar community and exhibit 32 physical perfections, including “thighs like a deer,” “eyelashes like a cow,” and “a chest like a lion.” Beyond physical at 　　1 , she must demonstrate unshakable composure. One of the most defining tests requires her to remain d 　2 s in a dark room filled with severed animal heads and lit only by oil lamps. If she emerges unafraid, she is believed to possess the goddess’s spirit. Once selected, she leads a s 　3 　d life in Kathmandu’s Durbar Square, emerging only for religious ceremonies. Devotees seek her blessings, believing even a glimpse of her brings good fortune. She does not touch the ground, as it is considered impure, and is carried everywhere she goes. During festivals, such as Indra Jatra, she is paraded through the city in an elaborate chariot, further ce 　4 her divine status. However, her role is temporary—upon entering adolescence, she must r 　5 　h her title and return to an ordinary life.
Nepal’s current Kumari, a 9-year-old girl, resides in a sacred home that miraculously survived the 2015 earthquake with only minor cracks, while the surrounding temples and palaces lay in ruins. The Newar community, which upholds the Kumari tradition, believes her divine power protected the building. Former Kumari Chanira Bajracharya, who served from age 5 to 15, recalls feeling a powerful p 　6 　e while holding the title, describing sensations of warmth and the ability to grant or deny prayers. She also recalls her initiation, which took place in a dimly lit room filled with oil lamps, a moment that some myths describe as filled with demons and severed animal heads.
Despite the reverence surrounding the Kumari, the practice is controversial. Critics challenge the practice of isolating young girls and removing them from their role once they reach p 　7　 . Some believe it is to preserve temple secrets, as a grown Kumari might be tempted to reveal sacred knowledge. Others argue that it reflects patriarchal control, ensuring that a goddess is replaced before she becomes an adult woman. The Nepalese government provides former Kumaris with a monthly stipend as a form of financial c　 8 for their years of service, but reintegration into normal life can be challenging, as many former Kumaris struggle with education and socialization after years of isolation.
Still, Bajracharya fondly remembers her time as a Kumari and hopes to ease the t 　9　 from childhood to divine responsibility for future goddesses. The tradition, shrouded in inexplicable mystery, remains e　 10　 c. Deeply rooted in Nepalese culture, it blends spirituality, history, and secrecy in a way that continues to captivate and spark debate.

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