International Interdisciplinary Vidyardhi Vignan Journal Volume 1, Issue No.1 January December 2017 Impact Factor: 11. Interpreting Folklore of Andhra Pradesh - A Sign of Identity *Sr. Mercy, P., Vanitha & Ch. Lakshmi Priyanka **Mrs.Pamela D.Thomas Abstract The study of folklore is important for ideological, philosophical and hermeneutic reasons. Hermeneutics combines literacy with oral traditions. Philosophically it strengthens cultural practices and marginalized communities. The investigator decided to do the project work on Folklore of Andhra [radish, so as to of storytelling. This project work focuses on the study of the Folklore of Andhra Pradesh, so as to study the songs, narratives, myths, ancient tales and moral tradition of storytelling. Key Words: Folklore, Ideological, Philosophical, Hermeneutics, Narratives, Myths. ******* Introduction This project work focuses on the study of the lives and cultural environment of the people where they live. These stories have the identity of the unity of personal life as it experienced and articulated. Some of the Folk tales taken for analysis reveal gender construction, construction of self identity and subversion. The study can be utilized in further researches. The results of the study focuses on the narratives which are exemplified in women centered tales. Family is the primary focus of power where gender roles are determined. Stories like Mogudu Pellam Katha, the story of a husband and wife who talks about the gender role in a nuclear family. Need for the Study In recent times The narrative term has had a great impact on a vast range of disciplines in humanities and social sciences. It is not easy to trace out the origins of Telugu folk literature or for that matter any folk literature. The cave paintings, line drawings found indifferent archeological sites prove the ability for creative expressions of prehistoric human beings. The narratives of songs, myths narratives, lullabies, work songs, women songs, proverbs, riddles has influenced research in the disciplines of anthropology, folklore, psychology, sociology and history. At the same time the concept of folklore has been applied in the profession of law, medicine, social work, education and psychoanalysis story telling is used in train up and organizational development and healing tradition. The fundamental premise of narration is that people give meaning to experience the stories. We organize our experience and memory of human happiness in the form of narratives. They shape our actions and behavior. It may be used in healing and therapy. Aims and Objectives Some of the aims and objectives of the project work. 1. To collect material on folklore of Andhra Pradesh songs, narratives, myths and oral epics. 76
2. To know about the importance of Telugu folklore. 3. To make a study of Telugu folklore. 4. To interpret the study of Telugu folklore for modern and post modern research. 5. To learn from Andhra folklore the usage for the purpose of creative experiences, healing traditions, education and so on What I find interesting about folklore is the dialogue it give us with storytellers from centuries past. -Terry wildling Sources of Data Collection The data was collected in the summer vacation. The researchers went to the neighboring villages namely Thangellamudi, Veerabhadrapuram, Vegavaram and Israelpet. They also interviewed certain subaltern groups and communities. The researchers also collected material from primary and secondary sources like the internet, newspapers, magazines, articles, government archives. After collecting the data was divided and subdivided subject wise. Tools of Data Collection The main tools of data collection were through primary and secondary sources, references, library, interview and analytical methods were some of the tools used in this project work. The stories, songs and myths, related to folklore were then discussed and analyzed. Later the matter was collected and carefully arranged for the fair draft. The Encyclopedia, resources material and books were the primary sources, scholarly articles, paper clippings, magazines, internet and films were the secondary sources. The analysis was done methodically through the discussions between the project director and the investigator. Introduction to Folklore of Andhra Pradesh Folklore is a tradition based on any expressive behavior that brings a group together, creates a convention and commits it to cultural memory. The study of folklore is vital for ideological, philosophical and hermeneutic reasons. The process of tale telling shows the identity of the folk community. In Andhra Pradesh the traditions of Burrakatha, Oggu katha, Pagativesham, Harikatha etc are very rich. The caste myth can also be found in it. There are variety of genres of the various performing castes and individual singers. Telugu folklore literature is classified basically into three. The first aspect is on genre basis. The second is on persons and patronage. The third is on its utility. Caste Myths A caste myth is unique by its structure and function. A caste myth is called a Kula purana. Names of these myths are formed along the name of the caste, like Gouda puranams for Rajaka or Chakalivaru [Washer man] and so on. Caste myths explain the origin and establishment of caste myths are important folk literary forms. They are very much alive and vigorous in functions right from the 11 th century. Each caste myth can vary from three hours to fourteen nights or at least hundred hours. Each caste performs its own myths in their patron family at least once annually. It is called Arthikulalu or Asrita kulalu. There are more than 50 77
performing castes myths in Andhra Pradesh today. These myths are in the Mahabharata for that particular cast. Ritual Narratives Ritual narratives are sung or performed in a ritual. It is also a functional narrative. They are the narratives of gods and goddesses. These narratives are performed in the jataras of tirunallas of the mother goddesses and the perantalu or the defined women Goddesses. The mother goddesses like Ankamma, Maramma, Peddamma Atalamm, Ellamma, Pochamma are the goddesses of diseases. They are destructive goddesses. They have to be appeased annually, otherwise they create epidemics. The best appeasement is to sing praises and offer animal sacrifices to these goddesses. These myths are performed from one night to seven nights. The audience listens with fear and obedience. They get into a trance while performing these narratives. Dalit castes like Baindlas, Asadis are specialized singers for these goddesses. The kurumas are singers for the male Gods Mallamma, Birappa and the Goddess Ellamma. Other performing castes like the snake chaimers or pamulavallu, Haaridasus, Satanis, jangamas and Saradakadus sing for all castes. Other important Epics like Ramayana, Mahabharata, Palnati Virakatha, Bobbili Katha, Katamaraju kathalu etc are popular among Telugus. Telugu Folk literature is divided into three; Prose or Vachana Sakh, Poetry of Geya Sakha, Drama of Drisya Sakha. Folk narratives are very popular in Andhra Pradesh visual media like Vidhinatakalu [street play], Tolubommalata[shadow puppet theatre], Patam Katha [scroll narrative] folk songs and tones make assets even today Palanati Vira Charitha, Katamaraju Kathalu, Katha are important folk literary genres. Folklore/ Folk Narratives Telugu folk literature is very rich in folk narratives. They may be sung a performed as rituals. They are very popular in Andhra Pradesh. They are associated with wisdom and folk life of region. Songs of the Soil: 1. Palnati virula katha 2. Katamaraju Katha 3. Bobbili Katha 4. Burra Katha 5. Hari Katha 6. Veedhi Natakam 7. Yakshagana 1. Palnati Virula Katha: Telugu oral epic from Andhra Pradesh, according to Palnadu tradition in Telugu literature guardians of Telugu tradition tried to remove it from the hands of low castes, out castes and beggars of by claiming it as a Telugu national epic. The low caste symbols of the epic claim to have been harassed by police and government officials and pressured to forego the animal sacrifices carried out during epic festivals for rituals performed by Brahmanayudu. This 78
pressure toward sanskritization exists in case of other oral epics too. Palnatic Virulu Katha lives in its real life, in its local setting almost all its major events take place in the Palnadis region of Andhra Pradesh. The epic geography of Palnadu annual hero festivals associated with epic geography of Mala caste who sing it. The Velama caste is at the center of society. The epic heroes are drawn from this caste. The town of Karempudi is the epics geographical focal forest. 2. Katama Raju Katha: The Katama Raju epic is often referred to as a balled cycle by Telugu scholars. It comprise of a number of episodes which are often sung independently during the annual ceremonies honoring the lives of defied heroes of the epic, large members of people of the shepherd [Yadava] caste and Kammorulu [an untouchable caste] gather on the bank of the paler river where the great battle took place and perform a ritual dramatization in connection with the recitation of the epic. The epic recreates the story of Katama Raju, a Yadava king who fought a battle with Manumasiddhi, the king of Nellore on the paler river in the 13 th century Katama Raju due to severe drought conditions had migrated with his people to the fertile lands of Nellore There he entered a covenant with king of Nellore for grazing his cattle and sheep. Due to a misunderstanding the covenant was broken and resulted in a tremendous battle in which many of the great heroes on both sides lost their lives. 3. Bobbili Katha: It is another heroic folk epic of Telugu. It is not just an epic; it is a recent history of Telugu land. Bobbili is a small principality of northern Andhra. The French commander Bussi attacked the fort of Bobbili in 1757. This is happened because of the rivalry between the two kingdoms of Bobbili resulted in the war. Soldiers with their The Bobbili heroes fought with the guns cannons French sword and arrows until they fall on the battle field. The French soldiers astonished for the utmost courage shown by the kings of Bobbili and others and even by the women soldiers. The heroes Paparayudu, Ranga Rayudu and Vengalayudu become the domestic names in Andhra. 4. Burra Katha: Burra katha also spelled burra katha or Burra kathe, is a story telling technique used in villages of Telangana and costal Andhra regions of Andhra Pradesh, India. The troupe consists of one main performer and two co-performers. It is a narrative entertainment that consists of prayers, solo drama dance, songs, poems and jokes. History: Burra katha started as devotional songs of nomadic people and begin a popular art form. It is played on Radio and T.V regularly in Andhra Pradesh. It is a 20 th century name for the theatre show known as jangam katha. The jimjams were wandering minstrels who worshiped and sang of Siva. Two performers participated in this place. It is about the storyteller and his wife with societal and cultural changes. The secular aspects were incorporated into this form. The modern form has three performers of any gender. 5. Hari Katha: This narrative form is popular in all parts of the country. In Andhra Pradesh it is called 79
Harikathe. Kirti means fame and its derivative Deltona means to praise and exalt often kirtanas or to sing praises of divinity. Harikatha is a composite art form composed of storytelling, poetry, music, drama, dance and philosophy. Any Hindu religious theme may be the subject for the Hari katha. DurinG its peak Hari katha was as popular medium of entertainment which helped transmit cultural, educational and religious values to the masses. History: Hari katha was originated in Andhra. Hari katha kalakshepam is most popular in Andhra Pradesh even now along with Burrakatha. Haridases going around villages singing devotional songs is an age old tradition during Dhanu rammasam preceding Sanskrit festival. Ajjada Adibatla Narayana Dasu with his kavyas and prabandhas has made Hari katha a special art form. 6. Veedhi Natakam: Veedhi natakam is the most popular folk theatre form of Andhra Pradesh. It is called Bayalata in the Rayalaseema area and called veedhi Bhagavatam throughout Andhra. These were presented during the festivals of and in praisae of Bhagavan and the people who presented them were called the performances during local festivals as Bhagavatam. Veedhi in Telugu means street, and open place. So Veedhi Natakam is any dramatic performance presented in a street, when the temple forms mood out into the open places as they had to later or larger number of devotees, especially on festival occasions they were being performed on raised platforms facing the temples and facing the lord s image. Since the plays on Bhagavan were performed in an open place, they we called Veedhi Natakam and since they were devotees of Bhagavan, they were also called Veedhi Bhagavatams. 7. Yakshagana: Yakshagana is a theatre form that combines dances, music, dialogue, costume-make-up and a unique syle and form this theatre style is mainly played in the costal district and Malenadu regions of Karnataka. Yakshaganam is popular in these Districts. Yakshaganamu in Andhra Pradesh also which exhibits some resemblance to the Yakshagana forms of Karnataka. The entire Yakshgana dance form went from many changes, but with the particular time period. It was practiced on various mythological themes. It also include secular and historical. Andhra Pradesh state another focus dance form Kuchipudi has been also accepted some of the production of the literary within their collection. Findings Telugu Folklore is usually a folk expression of certain ethnic groups. Telugu is one of the major Dravidian languages. Telugu folklore is very rich in its culture, myths, songs, dramas, literature etc The Folklore speaks about caste and community. Moral value may be found in them. The folklore songs are used during various occupations and are sung mainly to relieve one of stress and strain. Our rich heritage and culture should be handed down from one generation to another. We should not forget the past. We should use it in its good point to build for the future. 80
Different work ethics, rituals, relationships and the devotional aspects is brought out through folklore which reminds us that we have a rich treasure caste of ancient culture and wisdom. Conclusion The folklore of Andhra Pradesh is popular even in modern times. All castes myths performed by various castes are considered sacred and authentic. Most of the folk tales deal with Gods and goddesses. For example Ankamma katha, Maremma katha, Ellamma katha, Mandhaka katha, Tirupatamma katha, Kamma katha, Sodamma katha etc. They are still popular in the folk life of Andhra. They are performed during the Jatharas of Gods and Goddesses of Andhra Pradesh.Even today short story/stories, bed time stories, devotional stories exist. For example- Balanagamma katha, Kummari Ramani katha, Dehuraj Raja katha, Tenali Ramkrishna katha etc Bibliography: 1. Sudhakar Reddy Y.A., Narrative Traditions and folk tales of Andhra Pradesh, University of Hyderabad 2. Kanaka Durga.Sacred P.S, Narratives in the Theory of Myth Berkeley, university of California press. 3. Articles from The Hindu and Sakshi news paper. 4. Prof. Jauaohir Tirumala Rao, Janapada kala Rapalu - Andhra Pradesh Darshini, Volume-2. 5. Achary Tupati Doppana, Janapada kalasampada-. --------------------------------------- *A project work by students presented to the Department of English as a part of the V Semester Programme of B.A degree course. ** Under the guidance of, Former Head of the Department of English, Ch. S. D. St. Theresa s College for Women, Eluru, West Godavari Dt. Andhra Pradesh, India. ******* -------------------------------------- If a student takes the whole series of my folklore courses including the graduate seminars, he or she should learn something about fieldwork, something about bibliography, something about how to carry out library research, and something about how to publish that research. - Alan Dundes 81