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Religion and Folklife A QUARTERLY NEWSLETTER FROM NATIONAL FOLKLORE SUPPORT CENTRE VOLUME 1 ISSUE 1 JULY 2001 Contents Religion EDITORIAL ...........................3 INTERVIEW ...........................5 INNOVATIONS .......................9 and VIEWPOINT ........................ 11 SPOTLIGHT ......................... 13 COMMENTS ........................ 19 Folklife REVIEW .............................. 22 ANNOUNCEMENTS ........ 21, 24 1 INDIAN FOLKLIFE VOLUME 1 ISSUE 1 JULY 2001 National Folklore Support Centre (NFSC) is a non-governmental, non-profit organisation, registered in Chennai dedicated to the promotion of Indian folklore research, education, training, networking and publications. The aim of the centre is to integrate scholarship with activism, aesthetic appreciation with community development, comparative folklore studies with cultural diversities and identities, dissemination of information with multi-disciplinary dialogues, folklore fieldwork with developmental issues and folklore advocacy with public programming events. Folklore is a tradition based on any expressive behaviour that brings a group together, creates a convention and commits it to cultural memory. NFSC aims to achieve its goals through cooperative and experimental activities at various levels. NFSC is supported by a grant from the Ford Foundation. ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ STAFF Regional Resource Persons BOARD OF TRUSTEES Ashoke Chatterjee Programme Officer V. Jayarajan B-1002, Rushin Tower, Behind Someshwar 2, Satellite Road, Ahmedabad Kuldeep Kothari N. Venugopalan, Publications N. Bhakthavathsala Reddy Moji Riba Dean, School of Folk and Tribal lore, Warangal Birendranath Datta Administrative Officers K.V.S.L. Narasamamba D. Sadasivam, Finance Chandrabala Barooah Road, Silpukhuri, Guwahati Nima S. Gadhia T.R. Sivasubramaniam, Dadi D. Pudumjee B2/2211 Vasant Kunj, New Delhi Public Relations Parag M. Sarma Deborah Thiagarajan Programme Assistants Sanat Kumar Mitra President, Madras Craft Foundation, Chennai R. Murugan, Satyabrata Ghosh Jyotindra Jain Data Bank and Library Shikha Jhingan Senior Director, Crafts Museum, New Delhi Jasmine K. Dharod, Komal Kothari Public Programme Susmita Poddar Chairman, NFSC. Athrongla Sangtam, M.N. Venkatesha Director, Rupayan Sansthan, Folklore Institute of Rajasthan,Jodhpur,Rajasthan Public Programme INDIAN FOLKLIFE - EDITORIAL TEAM Munira Sen Support Staff Executive Director, Madhyam,Bangalore Santhilatha S. Kumar M.D. Muthukumaraswamy, Editor M.D.Muthukumaraswamy K. Kamal Ahamed N. Venugopalan, Associate Editor Executive Trustee and Director, NFSC, Chennai 2 Dhan Bahadur Rana K. Ramadas V. Thennarsu Ranjan De, Designer Deputy Director, C. Kannan Regional Resources Centre for Folk Performing Arts, Udupi ○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○ P. Subramaniyam INDIAN FOLKLIFE Director, Centre for Development Research and Training, Chennai Y. A. Sudhakar Reddy The focus of July issue is on Religion, and Folklife. The Reader, Centre for Folk Culture Studies, S. N. School, Hyderabad space of Religon offers the folklorist an inexhaustible Veenapani Chawla multiple choice of layers. It is also an expression of Director, Adishakti Laboratory for Theater Research, Pondicherry public right and includes elements of both religious and secular kinds, metaphoric dimensions of linguistic as http://www.indianfolklore.org well as social. We are thankful to Lakshmi Raghavan ([email protected]) for editorial assistance. NEXT ISSUE We invite submissions of articles, illustrations, reports, The October issue is on Museums, Folklife and Visual reviews offering historical, fieldwork oriented, articles Culture. Closing date for submission of articles for the in English on works in other languages, multi- disciplinary and cultural approaches to folklore. Articles next issue is October 1, 2001. All Communications should confirm to the latest edition of MLA style manual. should be addressed to: The Associate Editor, Indian Folklife, National Folklore Cover Illustration: Support Centre, No: 7, Fifth Cross Street,Rajalakshmi Nagar, Mansingh Dhanji Rathwa, Pithora Chitrakar from Malaja Velachery, Chennai - 600 042. Ph: 044-2448589, Telefax: 044- village, Gujrat. Courtesy: The Hindu, Chennai 2450553, email: [email protected] On City Landscapes On Ecological Citizenship, On Arts, Crafts The Advent of Asian On Syncretism April, 2000 and Folklore Local Knowledge and Folklife and Folklife Century in Folklore July, 2000 October, 2000 January, 2001 April, 2001 INDIAN FOLKLIFE VOLUME 1 ISSUE 1 JULY 2001 EDITORIAL ‘Removing the skin of a tamarind fruit’: Rebellion and mysticism of Tamil Siddhars M.D. Muthukumaraswamy Why is it a redundancy to say ‘rebellion and against the people going around and around the planted mysticism’? Why is that in all religions mystics are seen stones in the temples are good examples from a big as rebels in their own life time but canonical masters corpus of poetry against rituals and mechanical for succeeding generations? My intention in raising these practices. Religious practice for him would mean questions is to throw a few hypotheses that might be of removing inner attachments like the skin of tamarind use to folklorists engaged in analysing social lives of fruits and building up an inner god of psychic rhythm. religious texts. While writing these lines during my This inner god would resonate with the music of the travels far from my homeland, my mind is reverberating universe consisting of infinite empty space, minerals with the poetic lines of Tamil siddhars who were and plants that vibrate with the chemical complexes of wanderers, mystics, mendicants, poets, alchemists, the brain and casteless people who would embody the social reformers and philosophers. evolutionary urges in human beings. As Tamil mythology would have it Agastya, the dwarf The Siddhars expressed their mystical thought through sage who was sent to the South India by God Shiva is highly localised metaphors involving things such as believed to be the first primordial Siddhar. Agastya lived tamarind fruit, lotus flower, mustard seed and and taught in the Pothigai hills of Western Ghats located innumerable medical plants. Their typical train of in the southern Tamil Nadu and his students including thought would run something similar to this: ‘Where the famous grammarian Tolkappiar and Bogar wrote water can not enter ghee will; where ghee can not enter primary texts on Tamil grammar, music, medicine and smoke will; where smoke can not enter mind will and astronomy. Tamil folk knowledge would teach us to where mind can not enter wisdom will’. As their accept that there were totally eighteen (a sacred number) wisdom was multifaceted often their expressions became or one hundred and eight Siddhars (another sacred esoteric. Especially in the case of Thirumoolar who is number) through out the five thousand years of history believed to have lived for three thousand years writing of Tamil language and landscape. Depending on the only one stanza a year (some kind of a writer’s block!) local lore that would inevitably link the local temple the poetry became the site of high concentration of 3 myth with the Siddhars (rough translation would mean thought and wisdom. Devoid of emotions and folk tunes the wise ones or the accomplished ones) sometimes their they became compilations of esoteric formulae. total number could be even one thousand and eight. Although excerpts from Thirumoolar and Sivavakkiar Although the philosophical linkages that unified have reached the text books of Tamil literary studies medicine, language, music and astrology into one major body of Siddhar poetry remains outside the comprehensible grand system are lost the common scale academy. Diploma courses in Saiva Siddhantha based on ‘mattirai’ (fraction of a second) for measuring accommodate Siddhar poetry despite the fact that heart beat, phoneme, musical note and birth time certain portions of fanatical Saivite establishment tried indicate the possibility of a system existing in the past. to destroy Siddhar texts several centuries ago. The common unifying themes of Tamil Siddhars were Compared to the Saivite bhakti poetry that is always to see human body as the microcosm of the universe on the centre spread Siddhar poetry remains in the and the possibility of human evolution as the margins. Folk tunes, irreverence, esoteric composition, accomplishment of the universe. No wonder they placed highly localised metaphors and anti-establishment human beings in a matrix of medicine, grammar, music statements that characterise Siddhar poetry have and astronomy. definitely contributed to their exclusion from the mainstream academy. Although several anthologies of Siddhar poetry had been published few illuminating articles exist on the But Siddhar poetry is firmly ingrained in the interpretations of their complex riddle like expressions consciousness of Tamil literary geniuses. of philosophy. M.P. Somu’s volumes on Siddhars relate Kumarakuruparar, Thayumanavar, Ramalinga vallalar their philosophy to hada yogic practices and Saiva and Subramaniya Bharathi identified themselves with Siddantha. But such systematisation is highly resisted the Siddhars and helped to provide continuity to the by several Siddhars. For instance Kakapusundar wrote tradition. Although the mystical content of the original against the hada yogic conceptualisation of human body eighteen Siddhars was not matched by the followers of with nine upward moving points of energy. He proposed the tradition the continued presence of Siddhar
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  • Bhagavad Gita Free
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  • Mahabharata, Ramayana, Sita, Draupadi, Gandhari
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  • Transition Into Kaliyuga: Tossups on Kurukshetra
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