2010
DOI: 10.1111/j.1548-7458.2010.01072.x
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Wedding Videos in North Kerala: Technologies, Rituals, and Ideas about Love and Conjugality

Abstract: This article focuses on weddings and wedding videos in north Kerala, India, and asks two interrelated questions: one, how have marriage rituals and the ways in which a wedding is performed changed with the critical presence of the photographer and videographer? Two, how does the wedding video represent marriage, conjugality, and love, and how have these changed with changes in technology? [Key words: cameramen, India, love, marriage videos, visual representations]

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Cited by 14 publications
(3 citation statements)
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“…41-61;Miller 1954). Nevertheless, the Thiyyas experienced considerable disadvantages through restrictions of untouchability and unapproachability (Abraham 2010). One of them was differential access to the temple (kshetrams) and the shrines (kavus).…”
Section: Ethnographic and Demographic Profile Of Thiyyas And Badagasmentioning
confidence: 99%
“…41-61;Miller 1954). Nevertheless, the Thiyyas experienced considerable disadvantages through restrictions of untouchability and unapproachability (Abraham 2010). One of them was differential access to the temple (kshetrams) and the shrines (kavus).…”
Section: Ethnographic and Demographic Profile Of Thiyyas And Badagasmentioning
confidence: 99%
“…The most contemporary wedding albums vividly bring out the performance of the rituals and enable the human eye to see the minute details of the ceremony. The camera eye's ability to capture such details and the photographer's role in enlarging and highlighting them in the wedding album bring a sense of staging and drama to weddingalbum production (Abraham 2010;Adrian 2003). In other words, the modern wedding album brings out a more performance-oriented view of the marriage, and presents the rituals in more elaborate and dramatic forms.…”
Section: Wedding Photographsmentioning
confidence: 99%
“…Large sections of Thiyyas, however, continue to engage in blue-collar occupations and make up the lower echelons of both the Marxist Left and Hindu Right. For a nuanced reading of the complicated structural position and history of self-identifications amongst Thiyyas, see Abraham (2010) and Sarah Sam (2014). livings largely through various forms of blue-collar jobs such as masonry and carpentry, or as daily-wage labourers in the construction industry.…”
Section: Introductionmentioning
confidence: 99%