Posts Tagged ‘Indian Culture’

A dolmen is a type of single-chamber megalithic tomb, usually consisting of three or more upright stones supporting a large flat horizontal capstone (table). Most date from the early Neolithic period (4000 to 3000 BC). Dolmens were usually covered with earth or smaller stones to form a barrow, though in many cases that covering has weathered away, leaving only the stone “skeleton” of the burial mound intact.
Dolmens also found in Marayoor near Munnar. These dolmens are set in clusters of two to five dolmens obviously for the burial of a family. Apart from overground dolmens, underground burial chambers built with dressed stone slabs have also been discovered in Marayoor. All these dolmens are made from heavy granite slabs, mined using primitive technology. This was a burial ground for several centuries for a noble tribal dynasty known as Adi Cheras, the royal family, which rose as a paramount power in South India in the First Century CE. The Adi Chera tribe traded with the Egyptian and Roman empires of the time. Most of the overground dolmens found in Alinchuvad were made before the Iron Age since no tools were used to dress the granite slabs. On a nearby hill, granite dolmens made, using tools, are also seen. One is underground and the other is overground. The overground dolmen of this type was not used for burial. The length of the dolmens range from 11 ft to 4 ft. There are scores of 4 ft versions of underground type. They had two earthenware pots, one containing the ornaments and weapons of the individual and the other contained the cremation remains. Such underground dolmens are located in various places, like Chelamala,in Ernakulam District, Mattathipara, Muniyara, Panapilavu, etc in the district of Idukki in Kerala State, where Marayoor also is located. It appears that the tribe continued to use this burial practice until the tribe was destroyed in the beginning of third century CE.

Dollu Kunitha (dance), is a major form of art, occupies the pride of place among folk dances. Dollu Kunitha is a popular drum dance of Karnataka accompanied by singing. It provides both spectacular variety and complexity of skills in the process of demonstration. Woven around the presiding deity of Beereshwara or Beeralingeswara, chiefly worshipped by the Kuruba Gowdas of Karnataka and Andhra Pradesh, also called Halumathasthas, it presents both entertainment and spiritual edification.

“Dollu Kunita” is a unique folk art  performed during  jatras, social occasions and cultural festivals. It calls for a tremendous physical stamina and concentration by artistes.

The troupe consists of about to a dozen artistes as dancing partners. Against the background we have tala, tappadi, trumpets, gong and flute, raised to a high-pitched tenor. These instruments are perforce used to reinforce the rich vibrations of Dollu. A miniature model of Dollu, easy to carry in hand, and handle it for beating – is often employed while singing a distinct class of songs-Dollu Songs/Drum Songs. Because there is beating of Dollu here by the fingers.

A determined and hardworking women’s troupe from Shimoga district has made a foray into "Dollu Kunita," a folk dance form, which is considered a male-dominated art.

_MG_4583 copyTheyyam  is a popular ritual dance of  Kerala, India, predominant in the  districts of Kannur and Kasargod. As a living cult with several thousand-year-old traditions, rituals and customs, it embraces almost all the castes and classes of the Hindu religion in this region. The term Theyyam is a corrupt form of Daivam or God. People of these districts consider Theyyam itself as a God and they seek blessings from this Theyyam.

_MG_4559 copy_MG_4470 copy

_MG_4424 copyAttur is a village famed for the church it houses. It is located on the outskirts of the Karkala city. The main attraction of this peaceful and seclude place is the shrine of St. Lawrence, established in 1759 AD with remarkably rich history.

Scenic greenery amidst religious piety, Attur attracts lot of devotees, irrespective of religion, to St. Lawrence church. The Karkol Fest in this church is a major draw. Devotees believe in miracles by the church, with the church performing lots of social activities aimed at common public.

A hundred feet high tower representing the arts of various religions was built in 1997, to showcase the Church’s secular culture in accepting people of various belief and faiths.

Thousand Pillar Temple, Mudabidri, Karnataka

Savirakambada Basadi (Thousand Pillars Temple) built in AD 1462 Basadi of 1000 pillars, famous for its stone sculpture. Mahadwar, Bhairadevi, Chitradevi, Namaskaara, Teerthankara and Garbhagruha are the 8 Mantapas here. The idol (8ft high) of Chandranatha is established in the garbha gruha. Supaarshwa and Chandraprabha Theerthankara idols are worth visiting. Navanaari kuinjara , a sculptural art piece that appears like an Elephant but nine dancers is the famous art in this Basadi. It is said that no two pillars are identical.

The 2.5 metres tall bronze image of Lord Chandranatha Swami in the sanctum of this basadi is considered to be very sacred. This three storied construction was supported by the rulers, the Jain Bhattaraka Swamiji, merchants and the common people. The temple is famous for the open pillared hall in front, consisting by a large variety of ornate pillars decorated with carvings typical of Vijayanagara style. A 15-meter tall single stone pillar called manastambha stands in front of the basadi.

_mg_35182


Nagamandala, an elaborate form of serpent worship, is unique to Tulu Nadu (Coastal Karnataka). There is a distinct form of dance associated with it that is akin to yakshagana. Conducted in an extravagant manner throughout the night. Nagamandala is performed during the months (December to April), before the monsoon.

_mg_3473-copy1 _mg_3483_mg_3609_mg_35591

There are two groups of performers in Nagamandala – the first being ‘Paatri’ (a Brahmin) who after inhaling the areca flowers gets possessed by the cobra God, and the second group is known as ‘Naagakannika’ identified as ‘Ardhanari’ who dances and sings around an elaborate serpent design drawn with natural colors on the sacred ground.

_mg_3625_mg_3523

The ‘Vaidya’ community group draws the designs (a circle of snakes) on the sacred ground using five different colors. The five colors are white (white mud), red (mix of lime powder and turmeric powder), green (‘jangama soppu’ green leaves powder), yellow (turmeric powder) and black (roasted and powdered paddy husk). The combination of these five colors is called as ‘panchavarnahudi’ in the local dialect.

_mg_3758_mg_36861

Yakshagana Performance

Yakshagana Performance

Yakshagana is a dance drama popular in the state of Karnataka. It is believed to have evolved from pre classical music form and theatrical arts. Yakshagana is popular in the districts of Uttara Kannada, Shimoga district, Udupi, Dakshina Kannada and Kasaragod district. This would be considered to be a form of “Opera” in western eyes. Actors wear costumes and enact the various roles. Traditionally, Yakshaganas would go on all night. It is sometimes simply called as “Aata” in both Kannada and Tulu (meaning play). literally means the song  of a Yaksha.

_mg_9620-copyYakshagana consists of a Himmela (background musicians) and a Mummela (dance and dialog group) which together perform a “Yakshaga Prasanga”. Himmela consisting of Bhagawata who is also the facilitator (singer), “Maddale”, Hormonium for drone and “Chande” (loud drums). The music is based on pre-Karnataka Sangeetha Yakshagana_Raga” characterised by melodic patterns called Mattu and Yakshagana Talas. Yakshagana Talas are believed to be based on the groves which later have evolved in to Karnataka Sangeetha Talas. The both Yakshagana Raga and Yakshagana Tala have some folk influence. A Yakshagana performance begins at the twilight hours with the beating of several fixed compositions on drums called Abbara or Peetike, for up to an hour before the ‘actors’ get on the stage. The actors wear resplendent costumes, head-dresses, and painted faces which they paint themselves. A performance usually depicts a story from the Hindu epics and puranas. It consists of a narrator(Baghawatha) who either narrates the story by singing or sings precomposed dialogs of a character, backed by musicians playing on traditional musical instruments as the actors dance to the music, with actions that portray the story as it is being narrated.

Sthree vesha

Sthree vesha or Female role

All the components of Yakshagana, music, dance and dialog are improvised. Depending on the ability and scholarship of the actors variation in dance and amount of dialog may change. It is not uncommon for actors to get into philosophical debates or arguments without going out of the framework of the character being enacted.

With the socio-economic changes of the 19th Century, arts like Yakshagana also changed. The 19th Century produced a big number of compositions. By the early decades of this Century the structure of Yakshagana reached a definite shape and form. Being a theater form, unlike a dance form Yakshagana is more plural and dynamic. 1930’s saw some changes in compositions, organizations and presentation. Dance and the spoken word was further developed and refined. But in costume, a type of degeneration started setting in due to the use of ‘modern’ clothing and stone jewellery, in place of hand loom clothing and wooden ornaments.

The year 1950 saw the birth of ‘tent’ troupes, giving performances to audience by tickets, with ‘tent theaters’ and furniture for seating. These troupes brought in commercialization of Yakshagana, with both merits and demerits. Yakshagana saw major changes in form and organisation, electrical lights replaced the ‘gas lights’ or ‘petromax’ lamps. Seating arrangements improved. Major changes came in the themes, with the inclusion of folk epics, Sanskrit dramas and created (imaginary) stories forming the thematic base. Popular entertainment became the criterion in place of ‘classical’ presentation. Tulu, the language of the Southern part of the D.K. district was introduced on the stage, where hitherto only Kannada was used. This gained great popularity. All these trends continued with added vigor after 1970s, with a new element of influence. Noted writer, Late Dr. Kota Shivaram Karanth experimented with the dance form by introducing Western musical instruments. He also reduced the time of a Yakshagana performance from 12 hours to two and half hours, for the convenience of city dwellers. Another trend that has emerged in modern Yakshagana is the incorporation of movie stories.

Yakshagana has undergone innovation in dance and theatre, which includes performances of Shakespeare

Source: wikipedia.org

© http://www.dijisworld.com-09