Oral Tradition in Kalahandi

7/28/2019 Oral Tradition in Kalahandi

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Cultural Tradition in Kalahandi

Dr.Mahendra K MishraManaging Trustee

Folklore Fouondation,Bhubaneswar ,Odisha, India

[email protected]


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Kalahandi

A land of nature, elephant, gem stone ,

sandal woods, tiger and bison

The land is known as Kondhan Desh - the land

of the Kondhs- an indigenous community of

the state

The Kondhs were known for Meriah - Human

Sacrifice till it was suppressed by the

Britishers during 1835 1860 AD.


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Prehistoric cave paintings

A hunter throwing a stone at the deer

deer


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Elliots Report 1876

There were 2100 habitations

Total population was 1,24000

Out of that 88,000 were Kondhs

They constituted about 60 % of the totalpopulation

Now in 2001 tribal population in cluding the

Kondhs is 28 %. Demographers have a ground to study why

this happened.


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1.Geographical Areas

2.Area under Forest

3.Population4.Scheduled Caste

5. Scheduled Tribe

6.Density of population per sq.kms.

7. LITERATE

8.ILLITERATE

9. No of villages :

1. 7920 Sq.KM

2. 2,538.01 Sq.KM (32 %)

3. (2001)Census 1335494 ( Male-667526,Female-667968 ) ( Rural -

1235275, Urban - 100219 )4. 236019 (17.67 )(Male-117344,Female-

118675)

5. 385273 ( 28.84% )(Male-188646,Female-193927)

6. 169

7. 513383 ( 62.45% ) ( Male-349473

,Female- 163910)

8. 822111 (Male-318053 , Female -504058 )

9. 2236


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Kalahandi in many names across the

space and time

Mahakantara 3 century AD

Trikalinga 4- 5 century

Parvata Dwaraka - and Nala dynasty - 5th

century Saravapuriya - 6-7 century

Soma Vamsa 7- 9 century

Chidaka Naga - 10 Century

ganga dynasty 11-13th centiry

Naga 14 th centuryAD


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Ruling dynasties in kalahandi

Mahakantara [500 BC to 500 AD] Vyaghraraja

Nala Kings

Parvatadwarakas

South Kosal Trikaling

Chakrakota Mandala : Someswara Naga

Kamala Mandala

karunda mandala Kalahandi


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Naga Kings 1005-1947

1005-1528 Raghunath Sai (1005-1040 AD)

Pratap Narayan Deo (1040 - 1072 AD)

Birabar Deo (1072 - 1108 AD)

Jugasai Deo I (1108 - 1142 AD)

Udenarayan Deo (1142-1173 AD) Harichandra Deo (1173-1201 AD)

Ramachandra Deo (1201 - 1234 AD)

Gopinath Deo (1234 - 1271 AD)

Balabhadra Deo (1271 - 1306 AD)

Raghuraj Deo (1306-1337 AD)

Rai Singh Deo I (1337 - 1366 AD)

Haria Deo (1366 - 1400 AD)

Jugasai Deo II (1400 - 1436 AD) Pratap Narayan Deo II (1436 - 1468 AD)

Hari Rudra Deo (1468 - 1496 AD)

Anku Deo (1496 - 1528 AD)

1528-1947 Pratap Deo (1528 - 1564 AD)

Raghunath Deo (1564 - 1594 AD)

Biswambhar Deo (1594 - 1627 AD)

Rai Singh Deo II (1627 - 1658 AD)

Dusmant Deo (1658 -1693 AD) Jugasai Deo III (1693 - 1721 AD)

Khadag Rai Deo (1721 - 1747 AD)

Rai Singh Deo III (1747 - 1771 AD)

Purusottam Deo (1771 - 1796 AD)

Jugasai Dei IV (1796 - 1831 AD)

Fate Narayan Deo (1831 - 1853 AD)

Udit Pratap Deo I (1853 - 1881 AD) Raghu Keshari De (1894 - 1897 AD)

Court of Wards (1897 - 1917 AD)

Brajamohan Deo (1917 - 1939 AD)

Pratap Keshari Deo (1939 till the merge withOrissa state)


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The present District of Kalahandi was a former

princely state. After Indian Independence,

Kalahandi joined with the Union of India

on January 1, 1948, and was subsequently

merged with Orissa on November

1, 1949. The former capital of the State of

Kalahandi, Junagarh, located 26 kilometers

from Bhawanipatna


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Post Independent era 1952-2009

During 1952- 2009 royal family became the

MP . Maharaja PK Deo for 20 years and his

son for 12 years total 32 years

Rest of the years common people became

the MP for 16 years


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Religion in Kalahandi

Tribal religion Nature worship

Earth Mother Goddess

Forest Gods 84

River Goddess 16

Mountain Gods - each mountain and hills have a god

Water God : Bhima

Water Goddess Seven sisters water fairies

Village goddess : Ganga Devi

Clan Gods and Goddess :

Each tribe have their clan gods and goddesses and accordingly the kinship

of the gods and goddesses also do exists.

Sacred centers : No temple- either a hut or open space of the nature

Worldview : naturalistic

interdependence of man with nature and spirit


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Fairs and festivals

Forest related

Gods and Goddesses related

agricultural festivals

Cyclic festivals ( Buffalo sacrificie in every 12years in a kondh vilage)

Worship of clan Gods in every 12 years by thelarger clan group

Purpose of the nature worship is to perpetuatethe forest , air , water and the earth for a betterharvest


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Bhunjia tribe

The Bhunjia is a endangered tribe. Their number is about9000.

They maintain their cultural purity

They build their separate kitchen in front of their house.It is

called Lal bangla.( Red bonglow)- a red mud hut.

If some one enters and touches the kitchen , they burn the

hut and build a new one

Once a girl is married she is not allowed to her fathers house

to cook food.She is a guest

women dont wear coloured dress, except white saree.

They are rich in folklore


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Paharia tribe

Even smaller then the Bhunjia in number, ( 4000) thePaharia are most primitive and endangered, live as ahunter gatherer community , and shift their settlementdepending on availability of water and hunt.

They have a lot of forest knowledge that theycaptured in their folklore and cultural practices

They catch fish, melt iron, make bamboo craft andhunt forest animals.

Their number is small but their oral tradition is muchmore- about 37 oral epics. And powerful songs


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Classical Indian Tradition

From 5th century AD , Kalahandi was

connected to middle and north India for

trade and commerce (ivory, gem stone,

sandal wood)

History of Kalahandi was significant in terms

of understanding the power relation between

the kings, Marathas, and British Rule during18th century.


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Religions

jainism and Buddhism

sakta and Shaiva and Vaishinava

many temples for Gods and Goddesses of pan

Indian classical tradition Manikeswari is the state deity of Naga Kings of

Kalahandi

Over a period of time it was found that some Buddha

images are worshiped by the tribals as village femaledeity( dokri buddhi)

Also Budha Deo- a supreme God of the Gond tribe.


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Fairs and festival

Seed Receiving ceremony

Seed sowing ceremony Sapling making ceremony

Millet growing ceremony

Navanna : New Rice eating ceremony Laxmi puja Goddess of padpdy


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Tribal festival

Buffalo sacrifice ( a modified form of Meriah )

Taki Parab ( a festival of female infanticide)

Am Nuakhai - offering of new mango to goddess

Kandul parab offering of pulses to Goddess

Budharja parab- festival of Godn supreme God

Dasahara : orship of Goddess Durga

Chait parab : Spring festival ( 21 days)


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first Kondh rebellion

The Kondh were the land owner A proverb runs.Kondhar je Bhuin aru Rajar je Raij- The land belong to theKondhs and may be the administration belong to the king.

Kondhs were practicing Human sacrifice ( meriah) beforethe earth Mother Goddess. They were buying a victim from other communities secretly and were sacrificing thevictim.

The victim used to marry a Kondh girl and was living like ason in law.

In the meriah Day they were sacrificing the victim with abelief that offering the victim to Goddess result ampleharvest


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The Kondh and Naga kingsWhile coronation of a Naga prince, a Kondh chief of

Budaka clan would tie turban to the prince

During coronation theprince wil sit on the lap of aKondh Chief of Tuduka clan

While coronation the naga prince would marry aKondh bride from the Kondh Chief of Sermelkaclan

This shows the political and social relation of the Naga

with the kondhsTherefore they were not opposed to the Naga kings ,

but rebelled against the Britishers.


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a proverb captures the history

Patbandha Budaka

Kudedhara Tuduka

Jhi Dia Sermelka

Similarly

Khutkata gondGond clean the forest

Padarbasa Kondh- Kondh settle the village


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The Kondhs and the Naga Kings

The majority Kondhs were maintainingself rule and were not paying tax to the kingstill 1850. In 1880 the king transferred the

land from the Kondh village chief to othercastes

The king also brought good cultivators fromSambalpur to produce better

This led Kondh rebellion ( 1882)


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This was suppressed by the British Rule during1838- 1860

The Kondhs fought against it since this wasagainst their religious belief. This was turned into Kondh rebellion.

Another reason is land transfer and powertransfer. Other castes grabed the tribal landand they rebelled.

In 1882 there was a Kondh rebellion inKalahandi for land. It was suppressed with amilitary force.


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Life in Kalahandi

Community belongingness

1. A tribal chief , after hunting the boar

shared the meet to all household of the

village

2. Collective efforts in dance, music and songs.

3. Festivals are collective determined by the

village priest.

4. Collective labour in agriculture.


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Social customs

Not dowry , but bride price

A meeting is always attended with some

contribution not free

Village customary law is flexible to excuse

the guilty and crime after the community

consensus- some punishment is given

gender equity is more in tribal society

weekly market is dominated by 70 % women


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Oral tradition

Collective expression

No authorship

Every body has some knowledge on songs andtales

Senior men are good in proverbs and oral

epics and myths

women use to sing creative songs and tales

young man and woman use to sing love songs


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Tales

Highly creative

Context sensitive

Imaginary reality

Resolve socio-psychological issues

Cultural continuity


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Oral songs

Aesthetic beauty in the mental text

expressed in verbal texts

Energized with local metaphor andsymbols

Creative and deep meaning

reflection of every day life


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Songs

Sajani ,

Dhanare dhania mise,

Shangara sangare dhangari mise

Suni janapara dise

O Companion

Paddy and coriander mixedThe youngster and the maid coupled up alike

They look like full moon.


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question answer

Youngster sing

Sajani,

sagadara kani khila

Toke nebi bali mormana thila

Sate muhun tike kala hela.

The pin of the cart wheel

I had a desire to take you

BUt your face is a bit black


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the maid replies

Kali Kukurara kesa..

Kali kali bali bakhunithisa

Kali dehe teva rasa

Feathers of black hen

You always blame me, black

But oh,

black body carries the orange juice.


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Rasarkeli re

Malifhula phutikari mahamaha basu..

Kalabhamarake dekhi taha taha hasu

Tara tara hele nani alge jai basu

kie toke kainkahela sangata

Alge jai basu rasa ja chalija re.

Oh savor of love

You bloom and smell like jasmine

You smile when you see the black beeWhen I approach , you keep aloof

Who told you what , o mate

You sit alone , O maid, tell me


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caste as barrier in love

Sajani

Aha re Ukiabati

Tui nai helu amara jati ,

Sate kole dhari chuma deti.

Oh companion

O bright lamp,

Were you of my caste

Really, I d kiss you holding on my lapO Gua nadia ,

the young lads moves around you.


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young age

Naike Kie bandhichhe

Maa buar katha kie manuchhe

Bayasa jaha karuchhe.

O Sajani

Who can check the flowing river

Who cares for parent's advice

That is the out burst of age.


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Gender disparity

Sajani

kansi Baunshara dhuna

Munisa khauchhe sikara tuna

Maijhi chatuchhe nuna.

A bow of tender bamboo

The husband is relishing meat

The wife is licking salt.


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Sajani

Udigala udajhajha

Tanga banigala chuchha kagaja

Dukane nagala bhanja

O companion

Plane flied over the skyLo, the silver rupees turned in to paper rupees

How difficult is it to get change for it.


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The younger brother story

A younger brother in a family was very lazy.

He was in love with his maternal uncles daughter.

His father abused him, You are a donkey.

Get out of my home.

The younger brother went to his uncles daughter who wascoming back from the river after fetching water. The boyput a stick on her way and said, my father abused meand said, You are a donkey

Soon after telling that the younger brother turned in t a

donkey. The girl taking that donkey left her home.


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They reached a country where the women werebarren and had no children.

The king had also no progeny.

The girl with the donkey was given shelter.

The girl worshipped a dry sal tree and flowerbloomed in that dry tree.

the women of the country started getting their

procreative power Suddenly the donkey got back his human form.

The king gave him some land and he lived there.


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A farmers story

A farmer had four sons

they were lazy and scared of work. There wasa severe drought for 12 years .

the rain God was angry upon the people of theearth. Everything , man, animals and birds, treeand creepers , every body were affected.

The old man thought , how long this drought

continue? How to get rid of it?

how the living being will survive?


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he called his four sons to plough in the sandof the river.

They plaugh the river.

Indra- the raingod was astonishied listeing thesound of cultivation. He thought I have not givenrain water. Who is cultuvatingon the earth?

he came in a form of an old Brahmin and camethere.

He asked Hey cultivator, Are you mad? How canyou cultivate in the sand of the river in thissummer days?


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the old cultivator replied, I am not cultivatingfor harvest. I am handing my knowledge to mysons about thew art of cultivation. I am like a dryleaf; dont know when to fall. After me , what my

sons will do if they dont know the knowledge

that I have ? So I am not mad.

Indra- the rain God was shocked. He came back

to his heaven. he called in all his sons ( four clouds) to his

presence.


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he asked,

Do you know how to create cloud?

Do you know lightening ?

Do you know how to down pour rain ?

Do you know how to create sound?

They all replied. Youhave suspended our worksince last 12 years, how can we know this ?

We have forgotten it.


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Indra taught them the art of rain.

They started the practice of the respective

occupation and expertise.

Suddenly there was a rain in the earth.

The living being got sloace, and felt happy.

The old farmer looked the sky and smiled. Finally Indra the rain God felt that the old

farmer has won the God thorugh his wit.


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Thank You

Oral Tradition in Kalahandi

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