3. Mahia and Dhola

Gibb Schreffler: Western Punjabi Song Forms 75 Western Punjabi Song Forms: Māhīā and Ḍholā Gibb Schreffler University of California, Santa Barbara This essay hopes to elucidate several songs forms with origins in the Western Punjab area, especially with the goal of differentiating them from each other and from similar forms elsewhere in Punjab. The main issue is that, because the Punjabi short verse forms are similar, they are sometimes difficult to distinguish. This is even more so for the fact of confusion in nomenclature, where terms have been used to identify more than one phenomenon. A critical exploration of documented forms reveals much regional variety waiting to be uncovered by future research. Indeed, in surveying these terms and the forms they identify, one finds a diversity of genres that is belied by the vague label of “folk-song.” Punjabi traditional song includes many genre categories. Some genres are connected near exclusively with designated rituals or events, which their performance both marks and brings auspiciousness to. Examples are suhāg, ghoṛīāṅ, siṭṭhaṇīāṅ, and other such songs of life-cycle ceremonies and usually performed by women. Another area of Punjabi song (or versification) that can be identified includes verse forms that are not bound by ritual, and yet, they too remain of a “humble” sort of composition. They are usually of anonymous authorship; nor, one could argue, do they aspire to be great works of poetry. Rather, they are considered to be expressions of the common people in a direct and handy form. Though they are typically “sung” (or intoned)—for lack of a more precise word—that feature is shared with Punjabi verse generally, and Punjabi literary classification schemes do not classify them as “songs” (gīt). I am talking about forms like bolī, māhīā, and ḍholā. Despite the once currency of these forms among the “common folk” of various areas, and their continued popularity today, many are challenged to distinguish them. The simple aim of this article is to describe these forms and, in so doing, to distinguish them from one another. It is not an attempt to ferret out their cultural significance or to interpret their texts (as, for example, Nahar Singh did for suhag and ghorian in the previous article), but rather a descriptive, formal exposition addressed to some difficulties associated with these genres. The first difficulty is that the forms appear quite similar to one another. 76 JPS 18:1&2 The second is the confusion in nomenclature, wherein terms have been used to identify more than one phenomenon. Third, and not unexpectedly, the genres do not necessarily fit into entirely neat categories, as will be seen by exceptional examples. The emphasis in this article is on forms once native to western parts of Punjab, being that its secondary aim is to cull and propagate information on them. The Eastern Punjabi form, bolī, is, in my assessment, a form that will be better known to readers and which has received more discussion in academic literature. I discuss boli mainly in order to distinguish it from the Western Punjabi forms. Note also at the outset that among the referents of ḍholā is a genre that is formally quite different from the others and might arguably be better placed in a different discussion. However, because that form is comparatively unfamiliar and so infrequently discussed, it bears inclusion in this article. Because some of the items discussed here are only rarely performed or else only performed in recently conceived contexts, the article must draw mainly upon secondary sources. As such, it should be considered more introductory than conclusive. Eastern Punjabi Forms: Ṭappā and Bolī The Punjabi noun bol means “item of speech, utterance.” It can also refer to a “lyric” or the “lyrics” that belong to a song. The word bolī not only means “language/dialect,” but also, as the diminutive form of bol, it connotes a minor or short lyric. Such a lyric does not include a long refrain as typically would a “song” (gīt). And while a song would generally have multiple verses, a boli stands alone, a single “verse.” This is not to say that many bolis cannot be performed in succession—they often are—however, each retains its singular identity as a boli—a verse or lyric. Any short piece of verse in a musical or lyrical context might conceivably be called “boli,” although this usage is imprecise and casual. For example, one might speak of a “boli” when referring to a lyric that is sung to accompany the jhummar dance, although the form of the particular verse being recited is in actuality that of māhīā. In its precise usage, bolī refers to a specific verse form especially prevalent in Eastern Punjab. The boli form is best known from the context of giddhā. Indeed, while giddha is conventionally classified as a dance, it is really, in essence, a group gathering in which bolis are performed, with (historically) less emphasis on dancing. The popularity of boli no doubt lies, in part, in the simplicity of its form and its ability to suggest much with few words. Indeed, bolis are often very short; they may consist of as little as one “line” (sattar, tukk). Theoretically speaking, however, the length of a boli is unlimited. It is variations in length that allow us to roughly circumscribe three categories of boli. Gibb Schreffler: Western Punjabi Song Forms 77 Ṭappā. The basic gloss of ṭappā is “line” or “verse.”1 Because it is just one line, it lacks any other line with which to rhyme. The meter is also quite flexible, but it is generally required to fit within eight counts of rhythm. The line contains two phrases. Note with caution, however, that because in print the two phrases are often represented as one below the other, it may appear as though the tappa consists of two “lines.” Verses of tappa appear non-musically as proverbs, and in musical contexts they typically appear during performances of women’s giddha. An example is as follows: vihṛe chhaṛiāṅ de kauṛī nimm nūṅ patāse lagde (Nahar Singh 1985:172) In the courtyards of bachelors, Even bitter neem-leaf tastes like sweet-drops. Short boli. The tappa, above, makes up the basic unit of a boli. Such units may be linked to other lyrics, including other tappas, to form a verse that is longer than one line—i.e. a boli. The most common practice is to arrange tappas in sets such that the last word of each tappa rhymes with that of all the others. A boli consisting of just a few (2-4) lines can be called a short boli. This form is also characteristic of women’s giddha performances. For example: bābal mere bāg lavāiā vich lavāe bū†e bū†e bū†e nūṅ phaḷ pai giā utte koil kūke māhī mere lām tur giā karke vāhde jhū†he huṇ gabbhrū ne honge dilāṅ de kho†e (Nahar Singh 1998b:98) My father planted a garden In which he planted saplings. Each sapling bore fruit And on it a cuckoo caws. My beloved’s gone off to the battlefront Having made false promises. Young men nowadays Must all be perfidious of heart! 78 JPS 18:1&2 Long boli. A long boli is a boli with a greater number of lines than, say, four. It is characteristic of men’s giddha performances. For example: ārī, ārī, ārī vich jagrāmāṅ de lagdī roshnī bhārī muṇshī ḍāgoṅ dā ḍāng rakhdā ganḍāsī vāḷī kehrā gālabīā uh tāṅ kardā laṛāī bhārī gokhā kāunkiāṅ dā jīhne ku††atī panḍorī sārī dhan kaur dāudhar dī jehṛī bailaṇ ho gī bhārī molak ku†† si††iā ku†† sahi giā mele dī sārī arjaṇ sūrme ne pair joṛ ke ganḍāsī mārī parlo ā jāndī je hundī nā pulas sarkārī (Nahar Singh 1998a:72) saw, saw, saw In Jagraon town The Roshni mela is in full swing. Munshi of village Dangon Brandishes a pole fitted with an axe head. Mr. Kehra of Galib Kalan He starts a great row. Gokha of village Kaunke Who beat up the whole village. Dhan Kaur of village Daudhar Who became a wicked bad chick. Molak beat ‘em all; All at the fair bore his abuse. Arjan the badass Struck a stance and swung his axe. Doomsday has arrived… …If the police do not! Verses of boli, being generally short (even in the case of “long boli”), are often performed in sets, and the plural grammatical form, bolī�n,̇ is used to denote this as a genre. Note also that bolis are not “sung” in any elaborate way so much they are as recited in an intoned Gibb Schreffler: Western Punjabi Song Forms 79 fashion.2 There exist a few different intoning patterns of limited melodic range. While some suit the syllabic structure of certain bolis better than others, there is also a degree of interchangeability between verses and these stock tunes. A number of cliché opening lines can be identified. Although these lines cannot stand alone as tappas, the word with which they end determines the rhyme to which the following tappa(s) must conform in creating the boli. An example of such a formula is: bārīṅ barsīṅ kha††aṇ giā sī, kha†† ke liāndā ______. You went off to work for twelve years; you’ve earned and brought back ______. The blank represents the place in which a word (a noun), however absurd in meaning, is inserted purely for the sake of providing a rhyme for the rest of the boli. The actual meaning of this opening phrase has no relationship whatsoever to the remainder of the text.

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