CONTENTS: Director's Note-Ashish Anand, Kali's rebellion: Divinity, Subalerneity, Protest-Gayatri Sinha, Catalogue, Divinity, Subalterneity, Protest, About the Curator. Over a hundred-year period, the worship of Kali has undergone dramatic change in the Indian subcontinent. From being vilified as the goddess of the ‘thugees’ under the British to becoming the subject of Ramakrishna’s ardent worship and popular teachings, her reputation has oscillated between the fearsome and the protective. During the nationalist period, Kali was invoked as a symbol of rebellion, by Aurobindo Ghosh and Subhash Chandra Bose to urge their followers to fight against imperialist forces. Equally, disenfranchised groups of tribals under Jitu Santhal, peasant communities, trans persons, women and Dalits, householders and devotees have turned to Kali as their champion within India’s complex and uneven caste and gender matrix. Beyond the furious Kali of the Devi Mahatmayam, depicted in north Indian miniature paintings, there are diverse historical versions, such as the Tantra-inspired Kali of the east, where she is given an entirely different physical imaging. She takes on the role of a maternal figure for Ramakrishna and his followers, who view her in syncretic and secular terms. In Bengal, she enters the vocabulary of the popular presses, advertising and calendar art. In the south, the performance of Bhadrakali on the Malabar Coast holds a significant social relevance, particularly in how local narratives reinterpret Kali and the myths that surround her. Performed entirely by male actors, through dramatic and spectacular staging, Bhadrakali advocates for women and the oppressed, and thereby restores a benign order.