Oral Traditions, Subaltern Culture, Role of Women in British Andhra Pradesh
Oral Traditions in Andhra pradesh
Vedic chant tradition in andhra pradesh
Andhra Pradesh has been in the forefront in preserving and propagating the Vedic Knowledge of both the forms, i.e., oral and textual traditions, for several thousands of years. There are references in Valmiki Ramayana and Mahabharata about the Vedic culture in Andhra region.
The Vedic studies went deep into all layers of the Society during Satavahana period and continued without hindrance upto Kakatiya period. However, about 800 years back, the king Prataparudra had to take special emergency steps for protection of Vedic scholars and Vedic culture against the back drop of severe attacks from the enemies of Sanatana Dharma.
lambada bhat narratives
The Lambadas occupy a prominent place among the Scheduled TRIBES OF INDIA. According to folklore, the nomadic originally hailed from the North western part of India. In course of time, the Lambadas migrated to various parts of the country, in search of livelihood.
The Lambada Bhats are singers, storytellers and genealogists for the Lambadas. They narrate the history, myths and legends of Lambada community. They are also from the lowermost rungs of the caste hierarchy of Lambada society. As they move from one Tanda to another practicing their profession, they are also perceived as messengers for Lambadas.
Bhagavata mela folk
Bhagavata Mela is a form of dance-drama. It is graceful with, mellifluous vocal and instrumental music to add color in its overall performance. It also contains dialogues of high diction and suggestive abhinaya. There are other symbolical, descriptive actions. Whenever there is a violent scene of war and killing in drama, the scenes are not enacted but only narrated as an incident. The Bhagavata Mela is full of dramatic interest. It is enhanced by using classical music and dance. Dialogue of high diction and suggestive strained abhinaya and other symbolical action are its hall-marks. Every actor is well trained in Bharata Natyam.
Subaltern Culture of Andhra pradesh
Gadaba tribe and their culture
Kutum (family) is the basic unit of the Gadaba social structure.The Gadaba houses are triangular in shape. No doubt ground is in rectangular form but the roof of the house is designed in conical shape. The walls are made of mud and wooden planks. The roof is built with straw and grass. There is no specific measurement for the Gadaba house construction. It is decided by the disari after examining the kundalis (horoscope) of the inhabitants.
The families of the Gadaba society are arranged in a cluster manner. All the families of brothers are staying in a circular shape facing one another constituting a homestead area.
Marriage is the most important turning point in the life of a Gadaba. It is a bare necessity for an individual to be recognised as a complete person in a society. Especially for women marriage confers some special prestige in their own family as well as in the society as an unmarried girl cannot participate in religious functions. It is an absolute necessity to give birth to sons in Gadaba family. According to them, without a son, family will lose its continuity.
Rituals and ceremonies are regular features of Gadaba society. They observe a number of rituals as well as ceremonies throughout the year. Among the rituals observed by the Gadabas birth and death rituals are most prominent.
The gadabas have faith in luck and superstition. Those who are superstitious consider, sneezing when one is about to start, a cat crossing the path, a man or a woman coming across with fuel or empty pots, as bad omens while going on some work or starting on some new venture. Likewise a woman carrying a potful of water, two men or a corpse coming across one’s way or the sight of an eleplant is considered as good omens. Even some consider that the domestication of cows and dogs is lucky. To rear a horse is considered a taboo. It is also said by some Gadabas that they do not touch horse. Because they consider it as their rival as they were palanquine bearers while the horse used to carry man at a greater speed than themselves.
Gadabas consider that hearing the howling of a sakana Baftshi in early hours of the day, is a sure sign of death of an ailing person in the habitat. Similarly while going out for work, if a fox is seen on the left side it is considered to be a bad omen. If the fox passes from left to right it is a good omen and if it passes from right to left it is a bad omen.
People use mascots mostly for protection against illness. Those who believe in evil eye, protect themselves by burning a sickle and taking it three times around the head of the person suffering from the effect of the evil eye. Secondly, ash is taken down from head to toe three times and thrown into the dustbin. Monday, Thursday and Friday are considered lucky and generally during these days they start on a journey or undertake any new business.
Savara tribal culture
Savara, also called Saora are tribe of Andhra pradesh. They are also distributed in the states of Orissa and Madhya Pradesh.
The Savara tribal art — Edisinge — that once flourished in the Eastern Ghats, is on the verge of extinction owing to the change in the religious profile and lifestyle of the community.
The tribe’s association with nature and wildlife is vividly depicted through drawings on mud walls by using vermillion, rice powder and charcoal. The lifestyle, modes of agriculture, hunting, festivals and life in the forest are the prime themes. The art works are replaced by new ones once in two or five years.
Koya Tribal culture
The Koyas are one of the few multi-lingual and multi-racial tribal communities living in Andhra pradesh and some other parts of eastern india. he story of the Koyas goes back to pre-historic times. They seem to have had a highly evolved civilization in the past in which they were a ruling Tribe.
According to the Koya mythology, life originated from water. The friction between the fourteen seas resulted in the emergence of moss, toads, fish and saints. The last saint was God and He first created Tuniki and Regu fruits.
Birth, marriage and death are the three important aspects of life and each event is celebrated on a grand scale in Koya society. The funeral ceremony among the Koyas is strikingly peculiar. The corpse is carried on a cot accompanied by the kinsmen and villagers including women. They symbolically offer material objects like grains, liquor, new clothes, Money and a cow’s tail by placing them on a cot besides the corpse and the whole cot is placed on the pyre with the feet towards the west. They generally burn the corpse. The corpses of pregnant women and children below five months old are buried. They have a ceremony on the eleventh day after the death which is called “Dinalu”. At this time they believe that the spirit of the dead comes back and resides in the earthern pot called “Aanakunda”. The occasion of death is a common concern in which all the relatives share the burden and expenditure of the family of the deceased. After the ceremony is over, they sing, dance and have feasts.
Most of their festivals are related to agricultural operations. Kolupu is one such occasion which comes during November. The Koyas worship the Earth-Goddess “Bhudevi” and they enlist the co-operation of the Goddess by offering animal sacrifices during the festival. They believe that sowing seeds that are soaked in sacrificial blood brings them good crops.
Konda Reddis Tribal culture
The Konda Reddis of Andhra Pradesh are one of the tribal groups which depend to a great extent on slash-and-burn cultivation. They inhabit the wooded hills flanking the Godavari River where it breaks through the barrier of the Eastern Ghats.
Konda Reddis have their own institution of social control called ‘Kula Panchayat’. Each village has a traditional headman called ‘Pedda Kapu’. The office of the headman is hereditary and the headman is also the Pujari (priest) of he village deities. The younger brother or nearest male relative of ‘Pedda Kapu’ acts as his assistant and substitutes in case of absence of Pedda Kapu from village and he is called ‘Pinna Pedda’. The offences like adultery, incest and cases of divorce and inter dining with persons of other community are dealt by the village panchayat. The men and women folk jointly perform dance on festive and marriage occasions.
Role of women in British Andhra Pradesh
Women of Andhra pradesh played an important role in the awekning of national feelings in Andhra pradesh.
The women of Nellore played a key role in India’s freedom struggle. Many of them donated their land and jewellery, unmindful of the punishment from the British police. Paturu Balasaraswatamma, a Nellore resident, handed over all her gold ornaments to a group of Netaji Subhas Chandra Bose’s followers who were making bombs. Ponaka Kanakamma is remembered for her contribution to the Sri Kasthuri Devi Vidyalayam in Nellore and the Pinakini Satyagraha Ashram in Padugupadu. The vidyalayam was set up to ensure that girls in the region were educated, as their parents were reluctant to send them to co-educational schools.
The construction of the 22-acre Pinakini Satyagraha Ashram on the banks of the Pennar began in 1921 with funds donated by Kanakamma and others. It was completed in 1925 with financial support from Rustumji of the Indian National Congress Committee, and Munagala Raja. The ashram was inaugurated by Mahatma Gandhi. Mahatma Gandhi visited Nellore in 1921, 1929 and 1933. The people donated liberally to his Handloom Fund and the Harijan Fund.
Duvvuri Subbamma was a freedom fighter. She born in 1880 in Daksharamam, East Godavari district, Andhra Pradesh. A child bride, she was married at the age of ten. She was widowed at a very young age. After her husband’s death, she took up activism and joined the Quit India Movement against the British Raj. She took part in the civil disobedience movement and strongly advocated total freedom from British rule in India.
In 1922 she organized the women’s congress committee. In 1923 she organized a meeting in Kakinada, Andhra Pradesh, where hundreds of women volunteers attended the Kakinada Congress Mahasabha. Subbamma organized Andhra Mahila Sabhas that trained and educated women in the national freedom movement and was instrumental in galvanizing support of the women in the Indian independence movement. She extensively traveled throughout Andhra Pradesh promoting women’s Empowerment.
,
Oral Traditions, Subaltern Culture, and the Role of Women in British Andhra Pradesh
Oral traditions are a vital part of any culture, and they play an especially important role in subaltern cultures. Subaltern cultures are those that are marginalized or oppressed by the dominant culture, and oral traditions can provide a way for these cultures to preserve their history and identity.
In British Andhra Pradesh, oral traditions were an important way for women to express themselves and share their stories. Women were often excluded from formal Education and EMPLOYMENT, and oral traditions provided them with a way to participate in public life.
There are many different types of oral traditions, including folktales, myths, legends, proverbs, songs, and poems. Folktales are stories that are passed down from generation to generation, and they often reflect the values and beliefs of the culture in which they are told. Myths are stories about gods and heroes, and they often explain the origins of the world or the universe. Legends are stories about real people or events, but they have been exaggerated or embellished over time. Proverbs are short sayings that offer advice or wisdom, and songs and poems are often used to express emotions or tell stories.
Oral traditions can be a powerful tool for Social Change. They can be used to raise awareness of important issues, to challenge the status quo, and to empower people to take action. In British Andhra Pradesh, oral traditions were used to promote women’s rights, to fight against caste discrimination, and to raise awareness of the need for education and employment opportunities for women.
Oral traditions are a vital part of any culture, and they play an especially important role in subaltern cultures. They can provide a way for these cultures to preserve their history and identity, and they can be a powerful tool for social change.
The Role of Women in British Andhra Pradesh
The role of women in British Andhra Pradesh was complex and varied. Women played a vital role in the family and in the community, but they were also subject to many restrictions and limitations.
One of the most important roles for women in British Andhra Pradesh was as mothers and wives. Women were responsible for raising children and taking care of the household. They also played a role in agricultural work, and they were often involved in small businesses.
Women in British Andhra Pradesh were also involved in religious and cultural activities. They were often the keepers of traditional knowledge, and they played a role in rituals and ceremonies.
Despite their important roles, women in British Andhra Pradesh were also subject to many restrictions. They were not allowed to own property or to participate in government. They were also often married off at a young age, and they had little say in their own marriages.
The role of women in British Andhra Pradesh began to change in the late 19th century. The British colonial government introduced a number of reforms that improved the status of women. These reforms included the right to education, the right to own property, and the right to divorce.
The role of women in British Andhra Pradesh continued to change in the 20th century. The Indian independence movement brought about further reforms that improved the status of women. These reforms included the right to vote and the right to hold office.
Today, women in Andhra Pradesh enjoy many of the same rights and opportunities as men. They are involved in all aspects of life, including education, employment, and politics. However, there are still some areas where women face discrimination. For example, women are still underrepresented in government and in senior management positions.
Despite the challenges that they face, women in Andhra Pradesh have made significant progress in recent years. They have played a vital role in the development of the state, and they continue to play an important role in the family and in the community.
Oral Traditions
- What are oral traditions?
Oral traditions are the stories, songs, poems, and other forms of knowledge that are passed down through generations by word of mouth. They are often passed down from parents to children, or from elders to younger members of the community.
- Why are oral traditions important?
Oral traditions are important because they preserve and transmit culture and history. They can also provide insights into the values and beliefs of a particular group of people.
- What are some examples of oral traditions?
Some examples of oral traditions include folktales, myths, legends, Epics, and songs.
- How are oral traditions passed down?
Oral traditions are passed down through a process of storytelling. The stories are often told in a way that makes them easy to remember, such as through rhyme or rhythm.
- What are some challenges to preserving oral traditions?
One challenge to preserving oral traditions is that they can be easily forgotten. This is because they are not written down, and they can be passed down inaccurately from one generation to the next.
Another challenge to preserving oral traditions is that they can be suppressed by governments or other powerful groups. This is because oral traditions can often contain information that is critical of the powerful.
Subaltern Culture
- What is subaltern culture?
Subaltern culture is the culture of the oppressed or marginalized. It is often hidden or invisible, but it can be found in the everyday lives of people who are struggling to survive.
- Why is subaltern culture important?
Subaltern culture is important because it provides a voice for the voiceless. It can also help us to understand the experiences of people who are often ignored or forgotten.
- What are some examples of subaltern culture?
Some examples of subaltern culture include folk art, music, and literature.
- How can we learn more about subaltern culture?
We can learn more about subaltern culture by listening to the stories of people who are living in POVERTY or oppression. We can also read about subaltern culture in books and articles.
- What are some challenges to studying subaltern culture?
One challenge to studying subaltern culture is that it can be difficult to access. This is because subaltern culture is often hidden or invisible.
Another challenge to studying subaltern culture is that it can be difficult to interpret. This is because subaltern culture is often complex and nuanced.
Role of women in British Andhra Pradesh
- What was the role of women in British Andhra Pradesh?
Women in British Andhra Pradesh played a variety of roles. They were farmers, traders, and artisans. They were also involved in religious and political activities.
- What were some of the challenges faced by women in British Andhra Pradesh?
Women in British Andhra Pradesh faced a number of challenges. They were often poor and uneducated. They were also subject to violence and discrimination.
- What were some of the achievements of women in British Andhra Pradesh?
Despite the challenges they faced, women in British Andhra Pradesh made significant achievements. They were involved in the independence movement and in the development of education and healthcare.
- What is the legacy of women in British Andhra Pradesh?
The legacy of women in British Andhra Pradesh is one of strength and resilience. They played a vital role in the development of the region, and their achievements continue to inspire women today.
Which of the following is not a characteristic of oral traditions?
(A) They are passed down through generations by word of mouth.
(B) They are often associated with a particular group or community.
(C) They can be used to preserve history and culture.
(D) They are often written down.Which of the following is not a characteristic of subaltern culture?
(A) It is the culture of the oppressed.
(B) It is often hidden or marginalized.
(C) It can be a source of resistance to oppression.
(D) It is often based on oral traditions.Which of the following is not a role that women played in British Andhra Pradesh?
(A) They were involved in agriculture.
(B) They were involved in trade.
(C) They were involved in education.
(D) They were involved in politics.Which of the following is not a reason why oral traditions are important?
(A) They can help us to understand the past.
(B) They can help us to understand different cultures.
(C) They can help us to understand the experiences of marginalized groups.
(D) They can help us to understand the importance of storytelling.Which of the following is not a reason why subaltern culture is important?
(A) It can help us to understand the history of oppression.
(B) It can help us to understand the resistance to oppression.
(C) It can help us to understand the diversity of human experience.
(D) It can help us to understand the importance of culture.Which of the following is not a reason why women’s roles in British Andhra Pradesh are important?
(A) They can help us to understand the history of Andhra Pradesh.
(B) They can help us to understand the role of women in society.
(C) They can help us to understand the impact of colonialism on women.
(D) They can help us to understand the importance of Equality/”>Gender Equality.