Odisha Review December - 2015 Geetkudia & Geetkudiani : Competition by Way of Song Ranjan Pradhan There is sweet experience of distinct and fiery of the new-born and marriage ceremony that this literary and cultral life in ‘Geetkudia’ and programme is solemnised across Koraput region. ‘Geetkudiani’ tradition of the tribal society. Where But what is terribly shocking indeed is that imposing and lively songs come out of their mouth there are handful of ‘Geetkudia’ and which is fresh, fascinating and heart-warming. And ‘Geetkudiani’ in areas like Dabugan, this gives rise to competition by way of songs, Nabarangapur, Nandahandi, Papadahandi, where there is no tinge of enemity. Only love and Tentulikhunti and Umerkote under Nabarangapur friendship rule supreme. But, what is all too district. Some ‘Geetkudia’ and ‘Geetkudiani’ are regretable indeed is that such a lively tradition is struggling hard to survive like Danai Bhatara, now on the wane due to dearth of proper Geetkudiani of Badamasigan under Nabarangpur encouragement. Block, Satapati Bhatara from Deula village, Iswar Understandably there is no inscribed Chandal from Saranpur village, Belamati Harijan songs in the tribal society; whatever emerges from from Chacharaguda village under Dabugan Block the mouth become songs then. This tradition plays and ‘Geetkudia’ and ‘Geetkudiani’ from Karki a very crucial role in the tribal culture. The village under Mokia Panchayat of Papadahandi ‘Geetkudia’ and ‘Geetkudiani’ vent out the Block. It is paradoxical that such a prosporus suppressed feelings of the maidens and the young cultural tradition exists in this region despite paucity through songs. It is otherwise known as battle of of due encouragement. songs between the ‘Geetkudia’ and ‘Geetkudiani’. It is generally during Puspunei, Chaiti So there is no iota of enemity in it. Just like Parab, marriage ceremony and the like that the ‘antakshary’ whoever defeats the opponents ‘Geetkudia’ and ‘Geetkudiani’ are invited and becomes Mr. winner. The ‘Geetkudiani’ comes competition is held among them. And sometimes forward to vie with the ‘Geetkudia’ with her they are specially invited to organise competition basket of songs. So it will be better to regard it among themselves. Through-out the night the as competitive musical programme. question-answer festival through songs goes on This programme is largely organised undisrupted. And most of the times the audience during Puspunei, Bali Yatra, Hunting festival, Diali present sing to the tune of the ‘Geetkudia’ and festival, Mondei Yatra and Dashara festival of ‘Geetkudiani’. During competition some Jayapur. It is on the occasion of naming ceremony ‘Geetkudia’ and ‘Geetkudiani’ take the support 13 December - 2015 Odisha Review of musical instruments to make their music only kemante parkare aamar upare too enjoyable. Deulakaria tamara mana raigala After taking the names of their god and Rama Ravanka juddha apramita goddess the thread of songs gains ground. Each sukhila kathe karata of them grows competitive in heart and soul kagaja patare kalama khadi through attacks, counter attack and through pritilekha prana natha questions and answers. And thus the competition tame sina dhana chakunda saga continues day in and day out with competitors muin sina tama kolatha exhibiting no sign of fatigue and animosity. Explanation: There remains touches of country Here in these songs lots of images, similes languages in ‘Desia songs’ , however Odia and symbols related to nature have been used. Language is largely used. The competition starts Here the maiden has addressed her dear with the competitors reciting the Bhagabat Gita, youngman as her husband and saviour. Besides mythology, erotic sentiment, old epic, tribal addressing him the symbol ‘chakunda saga’(a ‘Sainlody’, Kindiri song etc. And this competition green leafy vegetable) and has considered herself by the way of song still runs throughout the night, even it lasts toward the day’s end. to be ‘kolath’ (horsegram which is used in vegetable curry). These songs partake of sex- We had gathered songs from such a Desia awareness. These also indicate that the youngman song competition in Deula and Masigan village has been ignited with love for the maiden at the under Nabarangapur Block. first sight, crazing for amrous desires. Song: ‘Tor para garakhi mor ghare thile’ Geetkudia: Here the young man has addressed the Muin na jani aam ki jam maiden as customer. He has made it clear that he sukati besara thane worries about nothing if such a customer with him. belei soeila dhane Here sexual desire is all the more pronounced kai kata kaje kabar patailisi and forceful. This awarness has been well- A’ Masigaini discerned in many tribal songs. bhuta paiti ra’ dine mohara jibana Geetkudia: agni hutasana Dangare bunili dangar dhana songaibi kai thane karigali sarasana tor para garakhi mor ghare thile anya tiri thane hansaiti mane mane mana upu nahin amruta bachan sunai diakai Ae Masigaini aamar bucha bucha kane tora thane uupila mana hira, nila mudi gotki kane gharara sian mane Geetkudiani: Dui angulia barasi bindhana Geetkudiani: na angulia gholi Banara niali basana gheni bhaja maizeeki hele na pacharet bane phuti jhadi gala muin boli dhara deli 14 Odisha Review December - 2015 aaila gugula paila toke surunina boli na kara hela chhot na bola moke singi macha para jala ratha chaligala bazara bele Geetkudia: Motimala dangari tale toke milipare tiri hajare Gaai gala gala gaouda gala mor para ek na mile goti bara gacha Indira jhola Geetkudia: Basini patara mala kon bolikari Ratha chale gele bazar tale moke na janli motimala tota tale muin barata gurura chela pachha bate hati khele dui tiri misa dui hate nankrose Explanation: manus pila na rale ‘surunina boli na kara hela manus pilake hus has hele singi macha para jala’ mari hua gale gale munduri bachhike In these songs the maiden has not at all juati debi muin been callous to potrait her real beautiy specially mama ghara dhenki sale for her partner. As a rule, man invariably neglects udana chhataka na tare muin his wife and sympathise with her. Here a tribal thegili anantarale maiden says, warning her lover that she is no Geetkudiani: ordinary ‘jalla mach’ (a small fish) rather a real ‘singi macha’ (a big thorny fish). Tipiri paniki mandia pala tipe lasi lasi gala ‘Basini patara mala mor para nanike bhet pai galus kon bolikari tor karame lekha rala moke na janli dhana (paddy) sukhailu, lathi lambailu muin barata gurura chela’ kukuda khedilu sa In reply to this the young man is asserting mora sange tui gita mari mari himself as very potent. He also asserts that he is gita duita sikhira no ordinary youngman. He has received training Geetkudia: from dozen of teachers which has made him more Aasa aasa mora aasa poena capable. The maiden, in reaction to that retorts kancha dudhe debi that nobody is ready to give his daughter in goda dhoena marriage to such a fragile man and she has pitied basibaku debi pida on him by choosing him as her partner. The young Aakuta ganra sakuta kali man cann’t pucket this hurting comments and na jiba ganku gali instantly replies through songs. tor lagire sanata butki Geetkudia: aadha pante jhuri mali Geetkudiani: Panike pabana duei saman megha deuu achhi radi Pani baunsara bhitare pola tume ame sina sangara joli banka nain salasala jama nele chhadachhadi 15 December - 2015 Odisha Review tame kaliake aame kalia Generally they start their songs by offering bhumi mati lale lia prayers to their god and goddess. Thereafter tame aame kina eeka julia commences the battel of arguments through songs. paranube udulia At last one of them comes out victorious. The Explanation: winner is felicitated. But it is, in reality, very heart- rending that such a rich and wonderful tradition Just like the relationship between water and air, of the tribal people is on the verge of extinction. the cloud appeals his lover to make love. They The number of ‘Geetkudia’ and ‘Geetkudiani’ is remain closer to each other till their last breath. surprisingly decreasing and at the same time they We are so intimate that even Yama (god of death) have started getting hooked on to other culture will hesitate to separate us. growing awefully callous to their age-old culture Geetkudiani: and tradition. Aata chudangia baigan deti Now they have developed unbounded nua judungia liti fascination for modern songs, throwing theirs into aamar jugara raja leki pataila the dungeon of oblivion. They are gradually uudulia jiba chiti growing addicted to listening modern Odia or Hindi songs from radio, tape-recorders and CD Explanation: players. This habit is not bad, but it is unfortunate, Maiden says, “You are behaving just like they are forgetting their own traditional songs. a little bird coached on a eight-branched brinjal tree. I cann’t elope with you. It is useless to entice me. My dream-man has sent me a message that I will go with him.”. It is through songs that they share variety of images and symbols among Ranjan Pradhan, Researcher and Sr. Correspondent, themselves. It so happens at the time of Parab, Sambad, Bhubaneswar, E-mail: ranjan_pragyan@ Mondei and Chaiti Parab. rediffmail.com. 16.