Dying Arts & Crafts in India

Indira Gandhi National Centre for the Arts
Report on
Cultural Mapping of India Under UNESCOs Programme on Cultural Industries and Copyright Policies and Partnerships
Contract No. 3240067111 / FC00588
INDIRA GANDHI NATIONAL CENTRE FOR THE ARTS JANPATH, NEW DELHI 110 001 www.ignca.gov.in
Cultural Mapping of India

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TABLE OF CONTENTS
Page No. Acknowledgement
1. 2. 3. 4. 5. 6. 7.
Background Work Assignment Methods Used IGNCA Initiative and Analysis Cultural Map of India Recommendations Data Sheets a. Art b. c. d. e. f. g. Crafts Dance Music Rituals Festivals Others
03 04 05 06 11 12 15 35 89 183 219 258 272 286 288
8. 9.
Resource persons Data Collection Format

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Acknowledgements
Credit for the successful completion of the project goes to the extraordinary support received from the officials of the Janapada Sampada Division namely Prof. B K Royburman, Dr. Molly Kaushal, Dr. B L Malla, Dr. Kailash Kumar Mishra and Sh. Rajib Das. Project wouldnt have been completed without the cooperation and support from Prof. S Settar, Sh. Virendra Bangroo, Prof. A K Das, Dr. Asis K. Chakrabarti, Dr. Gautam Chatterjee, Ms. Mekhlamani, Mr. Rahas Mohanty and Mr. Toshkhani. Guidance and support from Dr. K. K. Chakravarty, Member Secretary (IGNCA) and Prof. Indra Nath Chaudhuri, Academic Director (IGNCA) was available throughout the project. I appreciate the support received from the every member of the Cultural Informatics Lab in successful completion for this project.

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1. Background According to UNESCO document Cultural industries including books, audiovisuals and multimedia generate jobs, income and revenue and are at the same time a central vehicle for promoting cultural diversity at local and international level. In this spirit, the Global Alliance for Cultural Diversity, launched in 2001, now has several thousand correspondents and a hundred or so established partners coming from all regions and belonging to the public and private sectors and civil society. Other organizations such as UNCTAD, WIPO and ILO are participating in the effort to promote the development of viable small- and medium sized cultural enterprises in developing countries and countries in transition. At the same time, access to literary and artistic creation is embedded in cultural goods and services, which, protected by copyright, circulate worldwide in traditional and electronic form. The due recognition of the rights of authors and artists is currently challenged by the spread of piracy, and increasingly also e-piracy. Awareness-raising, training, and updating of national copyright legislation for adaptation to cyberspace is urgently needed, especially in view of UNESCOs statutory obligations in this domain. The new economy is based on information, where creativity, innovation and knowledge play a major role. The arts and culture sector is often given less importance in economic development policies and is seen as a drain on the economy. The cultural industries all over the world, have proved this conventional wisdom wrong. Products of the cultural industries are consumed by millions of people all over the globe. Scenario in India is not very different where selected commercial art works are available at a very high price. Irrespective of the global demand, market reach of craftsmen and communities are limited. Skilled workers (experts) at remote locations are faced with a hand to mouth situation and are bound to leave their traditional work. Also, with rapid change in lifestyle, aging and negligence, the vast repertoire of knowledge and wisdom that sustained and nurtured the community, is fast disappearing. There is urgent need to preserve and revitalize these traditions and make them integral part of our economic development. The project aims to provide a feasibility report for strategies, policies and action plan for the protection and promotion of Cultural industries in India.

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2. Work assignment Under UNESCOs Major Programme IV and Main Line of Action IV.3.2.1 on cultural Industries and copyright policies and partnerships. The contractor shall 1. Collect data, map and provide analysis of viable cultural industries in India that needs protection and promotion. The cultural industries to be mapped should include all viable forms of art, dance, crafts and music. The activity, will also include mapping of rituals/festivals, cultural spaces (e.g. spaces for markets, processions, rituals, etc.) that are considered to be the root itself of social and cultural practices. The selection criteria should give due regard to equitable distribution of opportunities and revenue for the lowest income communities in both urban and rural areas and in both formal and non-formal sectors of society countrywide. The data should incorporate; 1. Title, Name, Address, Contact Numbers of practitioners/artists/manufactures/craft persons/Dancers/ Musicians, including photographs and pictures. 2. An assessment of the direct social and economic benefits under each of the mapped out data, to enable knowledge-based elaboration of strategies, policies and action plans for the protection and promotion of the said industry.

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3. Methods used 1. Data were collected on Visual Arts, Performing Arts, Traditional Arts and Crafts, Cultural, Religious & Ritual Expressions, Knowledge Systems in Human and Natural Resource Management. Method for collection of data was taken into account both insitu and ex-situ initiatives. 2. Format for data collection has been prepared in consultation with the subject experts (mainly social anthropologists and art historians working in the field of arts and culture). Format is attached for reference. 3. Data has been collected from the various sources including, (i) Inventorization and synthesization of already available material through networking with institutions and individuals (Research and Cultural Resource Centers, National and State Academies, Foreign Institutions based in India, Private commercial enterprises, NGOs associated with rural / tribal affairs and development issues, Govt. Departments, University Departments and Resource persons in the field). (ii) Field survey of subject experts collected data from Karnataka, Tamilnadu, Kerala, Andhra Pradesh, West Bengal, Northeastern states, Jammu and Kashmir, Himachal Pradesh, Uttaranchal and Orissa etc. (iii) Workshops were arranged at the IGNCA Bangalore (8th August 2005) and New Delhi office (2nd September 2005) to collect the collect the relevant information. (iv) (v) Synthesization of already available material at the IGNCA and other institutions is in process. Census data on National Classification of Occupants (1968, 1991) and languages 4. Analysis of collected data has been prepared.

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5. Recommendations for strategies, policies and action plan for the protection and promotion of Cultural industries in India is placed.

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1. IGNCA Initiative and Analysis India is a rich country in many ways. It has been retaining its traditional wisdom in one side and going ahead with the innovation, discovery, search and research and scientific testing in other side. It is a country where airplanes are flying high, astronauts are making their way into space and at the same time bullock carts and animal driven carts are also used in their traditional forms. It is country where around 169,00000 craftsmen in various forms of utilitarian and creative arts are still involved and managing to survive on the basis of their creativity and production. India is a country where an artist is respected as the most knowledgeable scholars in the field of literature or Vedas or metaphysics or philosophy or science. In many parts of Eastern India, for example, the traditional potters are called Pandit. They use Pandit as their title and their creativity is recognized in ritual and other occasions at par with the Brahmans who perform major role in completion of rituals concerning marriage, sacred thread ceremony, nuptial ceremony, first hair cut ceremony, initiation of education rite, etc. The recognition does not stop here. It goes ahead. In most of the cultural and geographical pockets of India the craft community such as Kumahrs, barbers and other are given almost 40 per cent share in terms of wage and recognition with the Bramhins. This presents a wonderful example of harmony between the people and their creativity. The women of Mithila (Bihar) who are now famous in the world for their extraordinary Maithila or Madhubani painting consider their art of painting or making designs from the brush as art of writing. Whenever, a Mithila painter is asked to talk about the folk painting she says that she is writing the kohabar ghar (bridal chamber). Metaphorically in classical Sanskrit tradition a craftsman or an artist is always compared with Gods. In Hinduism, Vishnu has a thousand names, many of which refer to works of art. In Islam, one of the hundred names of Allah is Musawwer, the artist. The Sanskrit word kala (art) means the divine attributes, which from everyday life, it reflects a worldview. No distinction is made between fine and decorative, free or servile arts. The eighteen or more professional arts (silpa) and sixty-four vocational arts (kala) embrace all kinds of skilled activity. There is no difference between a painter and a sculptor. Both are known as silpi or karigar. The term silpa designates ceremonial act in the Asvalayana Srautasutra, and in this sense it is close to karu, which in the Vedic context stands for a Visvakarma, a god of creation, is mentioned as dhatukarmara, while karmara alone refers to artisans and artificers (Rig-Veda X.72.2; Atharva-Veda

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III 5-6; Manu IV 215). Visvakarma is supposed to create things out of dhatu, raw material, an act known as sanghamana (Rig-Veda X 72.2). Amir Khusroo a 13th century Sufi philosopher and poet from India once visited Iran. In Iran he was asked to introduce himself. And his response was marvelous: Why are you asking me to introduce myself! I am a parrot of India? He replied. Once recognizing the ultimate craftsmanship of Indians, Mohammad Ghauri said: I have heard that there is a country of people where the mountains are made of gold, the cultivable lands are made makhmal and the children of this land play the toy balls made of diamond. Similarly the weaving of Kashi was well recorded in the old and sacred texts of India. In Vedas there is a mention of Kasi cloth. It is said that after the mahaparinirvana of Gautama the Buddha, his dead body was wrapped with the Kasi vastra (or clothes). One question is still unsolved is and unanswered. What is the state of craftsmen in India? This question carries a huge and thick question mark at its end. India, no doubt is a very big country. It is big also because of its diversity and racial character. More than 3000 castes 432 tribal communities, believers of Hinduism, Islam, Christianity, Sikh, Jain, Buddhism and Zorastrian have been living together since centuries. Over 1650 dialects are spoken by the people of India. The harmony among the people of India is worth mentioning. The planners and policy makers of India have been addressing many problems and concerns of this country. They are also addressing the need of the craftsmen and their craftsmanship but probably the issue is so vast and complicated that the issue has not been touched in complete form. In most of the sates of India there are Crafts Boards looking after the problems of the craftsmen and their crafts. These Boards are also involved in promoting the dying crafts by way of initiating market links, entrepreneurship skills, organizing crafts melas and bazaars, helping the craftsmen to export their products, honoring the craftsmen with best craftsman of the state, providing scholarship, etc. But we must not forget one thing that covering the need of all 169,00000 craftsmen and their crafts is not a simple task. It needs involvement of people from all walks of life: planners, policy makers, administrators, technicians, politicians, technical experts, lovers of arts, craftsmen themselves and last but not the least everybody of the community. As a premier institution of arts, the Indira Gandhi national Centre for the Arts has been working on the many dimensions of folk, tribal, oral, aural arts of India in their integrated
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forms. The IGNCA has a complete wing Janapada-Sampada Division that is completely devoted to the study of the creativity of all kinds of the rural and tribal pockets of India. The IGNCA has already worked on the Chamba roomal of Himachal Pradesh; Chikan works of Lucknow (Uttar Pradesh); Mithila paintings of Mithila (Bihar); Kantha of West Bengal and Bangladesh; earthen pottery and wrought iron works of Chahttisgarh, Madhya Pradesh and Jharkhand; weaving of Varanasi (Uttar Pradesh); Phulkari of Punjab; Toda shawl of Nilgiri Hills (Tamilnadu), Phad paintings of Rajasthan; needle and thread works of Rewari community of Kutch, Gujarat and crafts of the Gaddis of Himachal Pradesh. Such works make the IGNCA competent to work on the identification of the forms of crafts and craftsmen of India. Modern developments, pressure of science and technology, governmental policies to bring the under-privileged into the main stream, material prosperity and communication facilities, have been fast invading the traditional domains and effacing the boundaries which once helped preserve them. The tribals, the minorities and traditionally isolated communities, are trying to enter into the main stream of life, however, in the process of the fast track of techno-centric development many artists have either lost or fast loosing the essence and aesthetics of their indigenous crafts and craftsmanship the ultimate fabric of our age-old institutions. Whether it would be possible to contest this invasion or not, it should be certainly possible to preserve the memory of these rich cultural traditions and customs before they vanish from our sight. In this respect the initiative of UNESCO is praiseworthy. However, we also understand that in a country like India where 169,00000 craftsmen have been living practicing verities of living, vibrant, utilitarian, decorative, dying and vanishing crafts, it is a very difficult task to pinpoint and identify all forms and craftsmen in a small period. A project of this nature certainly requires fairly large time frame, huge financial assistance, a group of committed scholars and experts of Indian crafts as resources persons, young and committed research assistants, photographers and lots of technical and administrative work force. With the available resources and experts an attempt has been made to identify prominent crafts and craftsmen of India covering the Indian States of Assam, Manipur, Bihar, Himachal Pradesh, Jammu and Kashmir, Arunachal Pradesh, Mizoram, Kerala, Karnataka, Tamilnadu, Andhra Pradesh, Orissa, west Bengal, Madhya Pradesh, Maharashtra, Gujarat, Rajasthan and Nagaland. The IGNCAs concern for preservation and promotion of all the rare, fast vanishing art forms are now well known to the academic community, craftsmen, artists, volunteers of Indian arts, social animators, planners, policy makers and commoners. Firstly, the Centre is interested
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in identifying the traditions that are threatened; secondly, it is interested to focus attention on such of those rich customs and traditions that have received very little attention so far. These could relate themselves either to the religious or to the social, economic, archaeological, arthistorical traditions. They may relate to the major or minor traditions, social groups, to the little or higher traditions, to the customs and practices of minorities or majorities. They can relate to the craft or sports. Out of a large number of such issues, the following deserve special notice: 1. Major Traditions Vedic & Classical (Performing Arts). 2. Minor Traditions Folk Traditions, Folk Theatres, Vanishing Arts, Socio-Religious Traditions (Sufi, Veerashaiva etc.) 3. Sacred space and / rituals connected with Nature and Environment. 4. Vanishing Script and Languages. 5. Ritual Arts. 6. Oral Tradition Katha Kalakshepa, Folk Songs/ and Performances etc. 7. Vanishing Sports 8. Gender Issues (Jogati cult, Basavi cult, Garuda tradition, Puberty rituals, Marriage rituals, Widowhood rituals etc.) 9. Harvest Rituals. 10. Tribal Traditions. An IGNCA Think Tank concentrated on three to five areas of cultural practices that were in great danger. While preparing the project the resource persons were requested to keep in mind the following factors: The traditions in danger The thrust area and kind of documentation to be attempted. Work done so far in the area. Identification of the core area where the tradition was (once) practised. The time required for completion of a project and the methodology to be applied. Bibliography, if any. Budget

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This project, as already been stated above, is very big in nature. It is therefore not possible to cover all data primary as well as secondary available about incorporated in the report; however, within the limited resources and time frame, we have made a humble attempt to provide as many information as possible.

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2. Cultural Map of India
In order to depict the cultural zone for specific arts/crafts in all geographical pockets of India, the IGNCA Team has located the arts/crafts in the wider map of India with identified key words. A reader may find it easy to know about the crafts by way of using the curser of computer without stress. The map is given below:

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6. Recommendations At the end following pin-pointed recommendations are unanimously suggested which we think, if taken seriously, can work very positively in promotion, conservation and enhancement of the heritage of the numerous crafts and craftsmen of India 1. There is an immediate need of detailed survey for the statistical analysis and documentation of each and every occupation; 2. To develop, if possible with immediate effect, standards / benchmark for quality works in arts/creativity so that the internationally acceptability can be compared; 3. To make necessary arrangements to ensure that Guidelines / Policy for the group / community rights or individuals rights are made available; 4. To see that financial support is extended positively to continuation of the activity; 5. Marketing of the finished product / process must be arranged in a packaged form; 6. For the continuation of the activity this may be the part of the regular school curriculum /education; 7. Award for the best performers must be provided at the different levels e.g. districts, state, national and international. Presently, it is only at the national level and only a few are aware of the same. 8. To work out in association with the indigenous craftsmen and the modern technicians, to evolve a method under which a craftsman can use the modern tools without distorting the originality of arts for better production and huge quantity base. 9. UNESCO should immediately initiate a mega project (if possible in association and networking with other agencies such as UNDP, IGNCA, Handicrafts Board of India, National Institute of Designs, etc.) to identify and know the status of the crafts and craftsmen of India in all possible cultural and geographical pockets. This database can play very major role in identifying the rare and vanishing art/craft form. It will also help a researcher to work extensively on the forms that has not been explored or studied earlier.

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10. There is need to make an atlas relating the crafts to ecospecific subsistence and resource management strategies, ceremonials amd rituals, marketing and exchange centers. This will help in locating the gapes in resource availibiltiy, access, use, in traditionals knowledge base, and in cultural rootedness for crafts. 11. I.P.R. protection is necessary for community based designs, patterns, meanings and shapes, so that the look and feel, colour and texture of the original in not tempered, without acknowledgment and compension.

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DATA SHEETS

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ARTS

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General Form: Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance
Art/Crafts/Music/Dance/Rituals/Festivals/Others Local
English Equivalent
Mithila Painting Mithila Painting Bihar Madhubani
Region State District/Tehsil Caste Tribe Others Individual Community Religious Magical Profane Festive
Female
Description: The Mithila painting is one of the living creative activities of the women of this region. It is a famous folk painting on paper, cloth, readymade garments, movable objects etc., mainly by the village women of Mithila. Originally it is a folk art, practiced by the women of all castes and communities, including the Muslims, on walls and floors using the natural and vegetable colours. Details of Individual / Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Nothing Special Illustration (Photograph, etc,): Generally female do the painting of Kohbar
Information Source:

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Art/Crafts/Music/Dance/Rituals/Festivals/Others ART Local

English Equivalent
Saora painting Mural painting Koraput, Kalhandi Orissa Rayagada, Kalahandi Soara Individual Religio-magical
Region State District/Tehsil Caste Tribe Others Individual Community Religious / Magical Profane / Festive
Description: Lanjia Saoras are famous for their special type of painting. Their wall paintings have similarities with the Warlc wall paintings of Maharashtra, India. The Lanjia Saora wall paintings are not only associated with aesthetic manifestation but also it has great magicoreligious significance. There are different types of wall paintings which vary on basis of their functions. The paintings also vary according to the occasion on which it is drawn and the purpose for which it is being organised. Keeping all these aspects, the house owner, the magico religious specialist and other assistants play their respective role. By and large the inner side of the wall of a living house is preferred for wall painting in order to give shelter to different divinities for better health and happiness of the family and the community. It is widely known that the Lanjia Saoras are very much inclined towards the religious values of the community. They give much importance to different Gods, Goddess, benevolent and malevolent spirit than the economic life. So to say their economic life, social life, political life, life cycle, folk traditions and other life styles are linked with religion starting from birth to death with the beginning of June upto the end of December. Religion plays quite a vital paintings have very good affinity in different manner. The wall paintings are having different shapes and sizes. The painters use the traditional brush made out of date-palm tree. The painting materials mostly the sun dried rice is the major component and sometimes they add some latex of a tree in order to make the painting permanent or durable. In addition to all these they take due advantage of their belief system while making different types of paintings among different traits like different trees, birds, animals and lizards, etc. All these above mentioned figures are depicted in different posture keeping in view the objectives and taking into account the purpose. In addition to all these the expertise and the excellency of ones skill in this particular field is also equally important. There are some painters who are having special status in the community because of which they are highly regarded. When any magico religious specialist is invited for the purpose he hardly denies self and to give positive consent or acceptance is considered to be matter of ones nobility.

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Whenever there are magico religious functions, special rituals, feasts and festivals a lot of gathering is arranged. A lot of enjoyment and merry making takes place while the painting is being done. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,):
Saura painting reflects daily activities in the life of Saura tribals. These paintings are done on Tussar silk and depict motifs of people, animals and trees. Usually the daily activities and festivities are depicted in these paintings. They are simple, yet abstract depictions, which almost speak the primeval universal language. Information Source: Dinanath Pathy (1996) Paintings of Lanji Saoras

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General Form: Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others Art Pattachittras Scroll paintings Puri Orissa Raghurajpur, Puri Kalakara
English Equivalent
Region State District/Tehsil Caste Tribe Others Individual Community Religious / Magical / Profane /Festive
Secular

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Description: The process of preparing the patta is a long affair, which takes at least five days to complete the process. Initially a tamarind seed paste is prepared and this is done by soaking the tamarind seeds in water for about three days. After the seeds swell and become soft, they are ground with a pestle stone until a jelly like paste is formed. This paste is then mixed with water in an earthen pot and heated into a paste, traditionally called Niryas kalpa. The Chitrakar then selects two pieces of cloth of equal size and sticks them together with the help of this paste. Soft clay stone is then powdered and mixed with the tamarind paste. Two or three coatings of this mixture are applied on the prepared canvas on both the surfaces. After the canvas is dried completely the surfaces are again polished with a rough stone and later with a smooth stone or wood, which gives the Patti a leathery finish, and it is ready for painting. Polishing generally takes long hours of work and though it is usually men folk that paint the Pattachitra, it is the women folk who prepare the Patti. The chitrakars mainly use colours consisting of white, black, red, yellow green and blue. They follow a set pattern in colour combinations and its forms are highly stylized. The colours are of a single tone and the artists do not encourage shading them. They are usually indigenous and made of natural ingredients. Conch shells are used for the colour white. The shells are powdered and boiled with gum of Kaitha fruit, stirring continuously, till it forms a paste. A little of this paste is mixed with water and used whenever needed. Lamp soot is obtained for the preparation of the black pigment. A brass plate filled with water is placed on the flame of the lamp till a considerable amount of soot is collected on the undersurface of the brass plate. The soot is then mixed with gum of Kaitha or Bilwa fruit to prepare the black colour. For the colour red, Hingulal, a red stone is powdered and mixed with the required water and gum. Red tablets are thus formed and used for painting. Dheu, a material soluble in water, is also used for red.

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Yellow is made from a yellow stone called Hartala in the same process as the red stone. Green leaves are boiled with the gum of the Kaitha fruit to obtain the colour green. There are some green stones that are also prepared and used like the other colour stones. Blue is also richly used by the chitrakars, and also indigo. It is prepared from a soft stone called Rajabarta. The Chitrakars use dried coconut shell to mix their colours and a brush made out of Keya root. Finer brushes are made out of a mouse's hair fixed on wooden handles. The painters of Orissa did not confine their bourgeoning talents to common media of expression. They diversified into pattachitras on silk, illustrations for palm leaf manuscripts, etc. Silken Pattas are prepared out of Tusser silk and painted upon and modern folk painters have created beautiful wall hangings and decorative pieces. But amidst all the change, it will be most interesting to note that the Chitrakars have retained the exact figures and usage of colours as was handed down from generations. Pattachitra has become popular and centers for this folk painting have been set up in various parts of Orissa, like Sonpur, Banki, Khandapada, Dhenkanal, Jaipur, Khalli Kote and Bhubaneshwar. The crafts village, Raghurajpur in the district of Puri deserves mention. Around twenty-two families reside here involved in this art and crafts. The dedication and sincerity to the art is shown in every piece of their work. Dr. M. Prasa remarks: "Strange is this world of Orissa Paintings, a world in itself, where every article and ornament keeps its unchanging shape, its place and importance, where every animal has its own stylized features, every personality its unerring marks of identification defined by the ancient texts, religious myths and local traditions"colours and a brush made out of Keya root. Finer brushes are made out of a mouse's hair fixed on wooden handles. The painters of Orissa did not confine their bourgeoning talents to common media of expression. They diversified into pattachitras on silk, illustrations for palm leaf manuscripts, etc. Silken Pattas are prepared out of Tusser silk and painted upon and modern folk painters have created beautiful wall hangings and decorative pieces. But amidst all the change, it will be most interesting to note that the Chitrakars have retained the exact figures and usage of colours as was handed down from generations. Pattachitra has become popular and centers for this folk painting have been set up in various parts of Orissa, like Sonpur, Banki, Khandapada, Dhenkanal, Jaipur, Khalli Kote and Bhubaneshwar. The crafts village, Raghurajpur in the district of Puri deserves mention. Around twenty-two families reside here involved in this art and crafts. The dedication and sincerity to the art is shown in every piece of their work. Dr. M. Prasa remarks: "Strange is this world of Orissa Paintings, a world in itself, where every article and ornament keeps its unchanging shape, its place and importance, where every animal has its own stylized features, every personality its unerring marks of identification defined by the ancient texts, religious myths and local traditions" colours and a brush made out of Keya root. Finer brushes are made out of a mouse's hair fixed on wooden handles. Details of Individual/ Group Associated with the Tradition

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Economic Status (Group/Individuals) Preservation Status:
Group
The community is fast switching over to synthetic colours
Preservative Measures: Illustration (Photograph, etc,):
Information Source:

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Art Local

English Equivalent
Osakothi Mural painting Ganjam Orissa Ganjam SC, OBC and Brahmin
Brahmin, Chitrakara and bauri Religious
Descriptions
Women in the southern part of the state to please the deities for the welfare, and well being of their husbands and family members celebrate a folk ritual painting. Literally Osakothi is made of two words: osa and kothi, denoting penance and sacred space, respectively. The term Osakothi, therefore, signifies the site of Osa rituals or, in a more general fashion, a place of worship. This may be a shrine or a community house where all kinds of rituals are performed. But it can also be applied in its restricted sense to the rectangular or square diagrams done for conducting Osa rituals. There are a number of terms used as synonyms for Osakothi in Orissa. The ritual usually begins on Ashwin Shuklaastami (September/October) and lasts until Dussehra. It may also extend until Ashwin Purnima. It is observed in Shakta masa (Ashwin), to please Shakti (the Mother Goddess). It is also observed in the month of Chaitra because it is considered best for Shiva worship. The rituals and feasts can be performed either within a few days or may continue for months, ending in merry making and theatrical performances. Nowadays, the core of the rituals generally coincides with the Durga Puja festival. TRADITION Once upon a time, there was a woman named Shriya. She had seven sons. She used to work as a sweeper in the kings palace. She was known for her beauty and fortune. The queen was jealous of Shriyas seven sons and ordered them to be keilled. Shriya was helpless and could not do anything to save her children from the wrath of the cruel queen.Years went by. One fine day, while going to a riverside, Shriya met a woman. This woman was Goddess Mangla in disguise. Shriya shared her pains with her. In response, she told Shriya to worship Mangladevi to get all that she desired.

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With a ray of hope, Shriya came back to her house and as instructed by the goddess, she took a pot and worshipped it. With that she revived all her seven sons. She observed osa for twelve years. When the queen saw the seven sons of Shriya, she was astonished and inquired what had happened. When she was told the story, she herself began puja of the goddess and was subsequently blessed with seven sons. This osa is now propagated in the contemporary age to bring welfare to mankind. PRACTICE As a matter of fact, the Osakothi shrine is always a temporary structure where the thakurani, the goddess, resides all the year round. This is also called gramadevati and is represented as a ghata (pot) and depicted in the murals along with various other details. The basic requirements for an Osakothi ritual are simple: a plain wall for the murals with a vedi platform or at least a ledge for the placement of the ritual implements, a canopy, and an open space for the performers and the spectators. The Osakothi Wall, essential for any Osakothi shrine is the kantha or kanthi (wall) or bai with chitra (paintings) that are often called rupa, forms. There are variations as to which walls are covered with murals: The entire danda ghara (reception hall) and parts of the verandah are painted, leaving the side walls of the verandah vacant. The entire pindha ghara (verandah) with the two side walls and the door, dividing the space of the back wall into two sections, is fully covered with Osakothi murals. Only the front wall of the pindha with the entrance door is painted, with the sidewalls remaining uncovered. One side wall of the pindha verandah or part of the front wall, next to the door, is painted. One corner of the pindha with one side wall and the back wall are painted. The murals need not necessarily be painted on the walls directly, but could be applied on cloth or paper as well and later hung on the wall. The murals of the Osakothi shrines are meant to house 33 times 10 million deities. At least 10 to 20 images and a maximum of a hundred gods, goddesses, heroes of epics and legends are depicted as also the attendants and relatives of the divinities. Iconographically the icons of Mangladevi, Ispara (or Shiva), Durga, Kali, Chhinmasta, Parvati, Saraswati, Ganga and Jamuna, Thakurani goddesses, their daughters and sons, Pancha Pandva, Bhima, Gajabhima, Kamdhenu, Hanuman, Mayaruge (the deceiving golden deer), Dhoba-Dhobani, etc. are depicted as also warriors, birds, animals, flowers and other floral designs. Who are the osakothi painters? The chitrakaras comprise professionals who support themselves by their craft that often include, besides paintings on walls, cloth and paper, the production of toys and playing cards, regular service for the Jagannatha temples, and connections with the royal families; figurative painting is their profession and is practised from an early age. Painters from the priest group are mostly the poor brahmins and Malithe latter are priests of lower social ranking without much landed property, who make a living from offering religious and ceremonial services. Most of them are Saiva priests.

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The third group, the Bauri painters, are non literate farmers or members of other low income groups, and have no religious or artistic background. They are essentially the locals. Several families of chitrakara artisans are settled in the region where Osakothi paintings are done. Details of Individual/ Group Associated with the Tradition Economic Status Group (Group/Individuals) Preservation Status: The community is fast switching over to synthetic colours Preservative Measures: Illustration (Photograph, etc,):
(From Biranci Narayan temple, Buguda, late 18th century, Ganajam )

Page No.27
English Equivalent
Kheba Painting North East India Sikkim North and East Districts Kagale Male There are religious painting. -
Description: Local colours are used for the Kheba paintings. The paintings represent the images of Gods and Goddess. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) It is a part time occupation. Preservation Status: Dying tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.28
Art/Crafts/Music/Dance/Rituals/Festivals/Others
English Equivalent
Samchi Patar Puthi Palm-leaf Manuscript (Manuscript Tradition) North East India Assam All Districts of Brahmaputra river valley. Assamese Hindu Caste Male It is a textual tradition connected with religion. -
Description: The leaf of Samchi tree dried in sun and cut into rectangular pieces. Small paintings are written or drawn on these leaves. Later they are kept serially protected by two wooden covers. Sometimes these wooden covers are painted in typical motif. Details of Individual/ Group Associated with the Tradition Economic Status Once it was a full time occupation. (Group/Individuals) Preservation Status: Tradition is almost extinct. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.29
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Tattooing (Personal adornment) North East Arunachal Pradesh Lower Subonri Apatani Both It is a secular practice for personal adornment for both man and women.
Description: In case of female, tattooing is done from forehead to the tip of the nose in a straight line, and several short lines on chin. In case of man only one tattooed line at the center of the chin. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) It is a part time occupation of the specialist. Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.30
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Local
English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Mohan bansi Flute North-East India Tripura South Tripupra District Jamatia Male It is secular musical instrument played by menfolk.
Description: Mohal bansi is made of a particular bamboo found locally. This is typical flute of the Jamatias. Interesting folk tunes are played by youth during festival and other occasion joy and happiness. These are made by individual themselves. Details of Individual/ This flute is played commonly by individuals. Group Associated with the Tradition Economic Status There is no direct connection with the economic significance. (Group/Individuals) Preservation Status: Dying tradition. Folk tunes are almost forgotten. Preservative Measures: Nothing Special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.31
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Khaisamala / Parbamala Bead Necklace North-East India Tripura South Tripura District Jamatia Female These are traditional items of personal adornment of women folk.
Description: Jamatia women themselves prepare bead Necklaces of different varieties using semi-precious stones, glass beads and old-coins. Some of the necklaces reveal fantastic colour composition use of transparent ember beads are not uncommon. These beads comes from Myanmar. Details of Individual/ There are jewellery items of personal adornment Group Associated with the Tradition Economic Status Their jewellery items of show the wealth of the family. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.32
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Rambak Coin-Necklace North-East India Tripura South Tripura District Riang Female These are items of personal adornment of women folk.
Description: Rambak (necklace) are found in different varieties using old coins of different denomination. The most popular is the one Rupee Silver Coins. There are necklaces of quarter rupee coins. Women wear several such necklaces of different sizes. It begins for high neck and then the long ones hanging upto breast. Details of Individual/ These are individual item of personal adornment sometimes Group Associated with the in herited from mother to daughters. Tradition Economic Status These jewelleries reveal economic status of the person. (Group/Individuals) Preservation Status: Dying tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Video Information Source: Dr. A.K. Das Coordinator :

Page No.33
Art/Crafts/Music/Dance/Rituals/Festivals/Others Kidaran Painting Kerala Kasargod

English Equivalent
Description: The Kidaran community residing in Kannur and Kasargod district practises Kidaran painting. These paintings hold religious significance and are usually painted inside the sanctum sanctorum on the walls and also on the wooden relief of shrines. This ancient tradition is on the verge of extinction. Formerly there were seventy families and presently there are only five persons practising this art form in and around Kasaragod. The art is known as the 'Veeralipattu' and used in Theyyam shrines. 'Veeralipattu' is a generic term associated with the warrior cult. Kidarans are traditional box manufacturers using soft wood. The womenfolk prepare arrowroot powder and prepare wooden boxes, which are painted. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.34
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Davli Painting Scroll Painting Kerala Ernakulam
Description: This is the only scroll painting tradition of Kerala. It is also called Mlaveli vayana. The artistes (Mlaveli Pandaram) who narrate the Siva episodes on the canvas drawn by them after visiting the houses in the villages in Ernakulam and Kottayam districts. The artists draw two or three episodes from an epic on a canvas using traditional skills and take it to villages. Like the pattachitra artists of Bengal, the Davli painters also narrate the epic as they display the traditional scroll painting where the performer shows the scroll painting with a narration of the sequence of events. This is a religious performance and there are only one or two artists alive who are not interested in continuing the tradition. This tradition was prevalent only in the Aluva area of Ernakulam district in Kerala. There are no photographs available. The project entails documentation with a workshop. There are only very few artistes are alive to trace this art form. Unless it is documented and preserved, this precious tradition it will vanish in another two years. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.35
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Gujarat Chabri Samaj
Description: Here he talks about the life style and different goddesses they worship. The speak choudhury Bhasha and writing of their culture has recently developed & is in process. They have 12 Jhattis in their village of are fettled. Their Qul devta is Kausari Mata which has no form. He talks about jungle & the related medicinal plants. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.36
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Kinnor Himachal Pradesh Jilakinoi
Description: They speak Kash language of Negi is their Gotra. There are three types of Janjatti existing in that area-Kash, Chamber & Domang. Their languages is influenced by the near by tribes like Soni, ect. There is no written script & the sacred teaching are passed from generation to generation through orality. They believe that these were brought by Raja Param Singh, some 100 years ago to Himachal. Their Kul devta is Narayan & Vishnu. Details of Individual/ Rajesh from Himachal Pradesh, Kinnor of Jilakinor. Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Need support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.37
CRAFTS

Page No.38
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Basketing North-East India Tripura South Tripura District Halam Male It is a secular Craft practice for house hold med.
Description: The Hamal menfolk in their leisure time weave bamboo baskets of various types such as carrying baskets, fishing baskets, offering trays, ruptades grain baskets etc. Different types of bamboo and cane are locally available which the craftsmen cut into picas and prepare pliable strips of various sizes and length. These strips are used in single or double ans weave various baskets in twill and open hexagonal technique. Some of baskets snow pleasing shape and fine texture and loner the branded as art object. Details of Individual/ Are the clan groups of Halam tribe. Group Associated with the Tradition Economic Status At present the economic significance of this Craft practice is (Group/Individuals) gradually loosing its ground. Preservation Status: Nothing special except for production in selected Crafts centers Dying tradition. Preservative Measures: Nothing spectacular Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.39
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Cele Mandari, Lachue, Dohdu
North India Himachal Pradesh Kullu, Chamba & Shimla
Both Profane & Festive
Description: There are so many products of Crafts which are not used in these days. These crafts are rare in rural villages. With the changing of lifestyle these things are dying. There fore there is great need to preserve these crafts. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Groups Low
Preservative Measures: Videography, Photography and Taping Illustration (Photograph, etc,): Information Source: Coordinator : Dr. Surat Thakal

Page No.40
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Patha ki Kala Floor Decoration Kullu Himachal Pradesh Kullu Brahmin
Religious
Description: The coloured power prepared from minerals is mixed with lassi and painting done on the floor and walls. The painting is done by using only the fingures. The Women folk of the Brahmin community are invited by the higher castes (Thakurs) to decorate the floor and walls during the marriages. Details of Individual/ Old ladies of Pandit (Brahmin) families of the Banjar valley, Group Associated with the Kullu. Tradition Economic Status This tradition is fast dying and there are only old women left (Group/Individuals) who know this art. Preservation Status: This art can be revived by making it commercial. The old ladies who are familiar with this art form should import the training to young women flok. They should change the medium and make ptgs on paper and the ways and means should be found to market this art. (Calendars, decorative items, greeting cards) Preservative Measures: Illustration (Photograph, etc,): Information Source: Dr. Vidhys Sharma Coordinator : Virendra Bangroo

Page No.41
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Jewellary making North-East India Mizoram All districts Mizos Female Jewellary making among the Mizos is a secular craft practice.
Description: Jewellary such as amber and coral and semi-precious stones. Necklaces are very significant jewellary items of the Mizos. Ambar Ear-plugs are interesting items of Mizo ornaments. Necklace of semi-precious beads such as torguoism, rubis, corals, agates as well as opaque amber balls are typical ornaments of the Mizo women folk. Details of Individual/ All the Mizo clams Group Associated with the Tradition Economic Status It was once considered as the indicator of economic status of (Group/Individuals) individual. Preservation Status: No longer produced. Dying tradition. Preservative Measures: Nothing special. Preserved as a heirloom by individual. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.42
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Bamboo Cap North-East India Mizoram All districts Mizo Male This is a secular craft practice among the Mizo people.
Description: It is a typical cap for the man. Fine strips of bamboo of about 2 mm broad and 1 mm thickness are woven in checker work technique and give the required shape of the cap. The cap is round in shape which fits into the need. It has a semi-circular projection on the front side of the cap. It is finely woven like a textile fabric. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Mizo tribes The crafts practices specially the basketry work has considerable economic significance. This particular cap has become a tourist item.
Preservation Status: It is a dying tradition. Basketry work has gradually disappearing in Mizoram. Preservative Measures: Nothing special except for the sponsorship by the craft centers. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.43
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Maktbi Bamboo smoker pipe North-East India Tripura South Tripura district Riang Male It is a leisure time enjoyment of individual.
Description: Maktbi is a simple device made of a bamboo segment. At one end a pot is attached through a small note on the bamboo segment and the other end is kept open for smoking. Details of Individual/ It is individual enjoyment and stimulation of the men folk. Group Associated with the Tradition Economic Status There is no economic significance in this smoking device. (Group/Individuals) Preservation Status: Dying tradition, very few people still use maktbi (smoking pipe) Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.44
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Risha Breast cloth North-East India Tripura South Tripura districts Riang Female It is a domestic craft practiced by women folk for individual need.
Description: Risha is a short and narrow sash like piece of cloth woven in Loin-Loom. It reveals geometric potters brought in by coloured yarns. It os really a beautiful piece of textile fabric could be considered as tribal art object. Details of Individual/ Risha is given a girl to wear when she reaches age of puberty. Group Associated with the A ritual is performed on this occasion. Tradition Economic Status There is no economic significance except for occasional (Group/Individuals) marketing of this item. Preservation Status: Dying tradition Preservative Measures: Nothing so far reported. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.45
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Bridal Palanguin North-East India Tripura West Tripura district Tripuri Male Tripuri palanquin are specially made for the groom to travel during marriage ceremony.
Description: This is a typical palanquin made of wood. This is used during marriage ceremony specially for the aia, aiajuk and a berbor. Details of Individual/ This palanquin is made by local craftman for the community Group Associated with the need. Tradition Economic Status The palanquin indirectly reveal economic status of the (Group/Individuals) individual.. Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.46
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Carrying Basket North-East India Tripura South Tripura district Noatia Male It is a domestic craft practiced by individual for day to day use.
Description: The carrying baskets are normally conical in shape generally woven in open hexagonal technique. Its workmanship is fine and reveals a pleasing shape and texture. There are carrying baskets woven of chicken work technique. These baskets are for temporary use. Details of Individual/ This is a domestic craft practice for individual need. Group Associated with the Tradition Economic Status Some of the craftsmen now-adays market their product and (Group/Individuals) some economic significance could be associated. Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.47
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Textile weaving North-East India Tripura South Tripura district Halam Female It is a secular craft practice to meet the house hold need. This turn out pachchha, risa, headsearf etc. in their Loin Loom.
Description: The Halam womenfolk during their leisure time work in the small portable Loin-Loom. Yarns are locally available in the market. Dying is traditionally done. The textile item like risha (breast cloth) and Pachchra show geometrical molifs in diamond, floral, triange etc. in various colour combination. Some of the Halam textile represent the artistic creativity of the little known tribe. Details of Individual/ All the clan groups of Halam tribe. Group Associated with the Tradition Economic Status At present. There is no economic significance of this craft. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.48
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Puanpuri Blanket North-East India Mizoram All district Mizo Male Both It is a secular craft tradition for home consumption.
Description: It is a textile fabric made by women folk in their suppression Loom. The yarns used for this blanket is coarse and sturdy. Which are spurn manually by using traditional spindle. This suspension Looms are small and could be carried and used anywhere. Details of Individual/ All the Mizo clan groups. Group Associated with the Tradition Economic Status This is a part occupation of women folk to meet the individual (Group/Individuals) needs. Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.49
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Lungwin/Lukhum Textile fabrics North-East India Manipur Moirang Anal Female This is a secular craft practice for home consumption.
Description: Anals weave various textile items used as traditional drums and apparels in their Loin Loom (Suppression Loom). Preparation of the yarns and its dying in bright colours done locally. Every women wore supposed to acquire the skill of weaving. There is no specialist in this craft as such. This is a leisure time work. When the women are free from the routine work agricultural work they collect their portable Loin Loom and start weaving in a convenient plan of the house. Details of Individual/ All the clan groups of Anal. Group Associated with the Tradition Economic Status The production of cloths for individual consumption had (Group/Individuals) indirect economic significance. Preservation Status: Due to the availability of mill made cloth young women no loger keen in this craft. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.50
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Bark fabrics Apparel North-East India Meghalaya Garo Hills Garo Female This is a secular craft practice for individual use.
Description: Bark cloth is prepared from a local wild tree having a very thick bark. The bark is removed complitely from the trunk of the tree and it is flattered by a wooden beaker removing unwanted rubbishes and keeping the vegetative fibre intact into a rough cloth. This bark cloth is cut into shape used as apparel. Details of Individual/ Garo fribe of Garo Hills district Meghalaya. Group Associated with the Tradition Economic Status It was a part time occupation for home consumption. (Group/Individuals) Preservation Status: Extinct craft Preservative Measures: Nothing so far. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.51
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Pottery North-East India Meghalaya Khasi and Jayantia Hills Pnour Khasi Female Female It is a secular craft practice..
Description: Typical potteries are made by female potter without using wheel. It is hand crafted potteries based on the Coil technique. The surface and the inside is smoothen by using wooden beater and a knob. Details of Individual/ One of the three linguistic groups of Khasi tribe is associated. Group Associated with the Tradition Economic Status This craft is practiced by womenfolk. It is a kind of trade secret (Group/Individuals) among a section of Khasi.. Preservation Status: Dying craft tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.52
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Puandum Brides skirt North-East India Mizoram All districts Mizo Female This is a highly ornate skirt woven for the bride..
Description: This is a single piece skirt of about 3 feet breath and 4 feet length woven in a Loin Loom. It reveals red and black stripes on white base both horizontally as will as vertically. There are some geometric motifs in red and black yarn notices all through the skirt at regular interval. It takes some six months to weave such a skirt. Details of Individual/ All the Mizo groups. Group Associated with the Tradition Economic Status This is a part time occupation, now over whelmed by mill (Group/Individuals) made cloths. Preservation Status: Gradually dying due to the time faction Preservative Measures: Craft centers trying to produce these items for tourist market. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.53
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Lan/Thul Basketry North-East India Mizoram All districts Mizo Male It is a secular craft practice to meet day to day domestic requirements.
Description: Mizo bamboo basketwork is known for its beauty of form and texture. Baskets for storing clothes and rambles, baskets for offering foods and betel nuts, carrying baskets, fishing baskets etc. were skillfully made. Every craftsman exulted in basketry work. Different varieties of mambos are locally available. Tools and implements for making baskets were locally manufactured. People were self sufficient in this craft in so far as the traditional knowledge above, bamboo, technique of processing and preparing, various styles of weaving, dying so an and so forth. Details of Individual/ All the Mizo clans Group Associated with the Tradition Economic Status This craft was a part time occupation of the common people.. (Group/Individuals) Preservation Status: Dying tradition due to the cheap industrial grads available in the local markets. Preservative Measures: Nothing special. Craft centers have given some importance to this craft. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.54
Art/Crafts/Music/Dance/Rituals/Festivals/Others Sculpting, Carving and Forging of Bhuta icons Karnataka Udupi
English Equivalent
Description: The making of various artifacts used in Bhuta performances and rituals is characterised by a high degree of craftsmanship and artistry. Figures in stone, wood and metals are skilfully made by the rural artisans and they are consecrated with special rituals and worshipped observing elaborate ceremonies and festivals. The technology, which may be called primitive, is however quite efficient and artistic. There are particular communities like mucharis, carpenters and gudigaras who have traditionally practised the art. The socio cultural study of the communities will be useful from different points of view. The life and culture of the artisans making the objects used in the Bhuta rituals have remained mostly obscure so far. The study hopes to fill up this vacuum. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.55
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Kumbarike Traditions Pottery Karnataka Udupi District
Description: Potters who pursue one of the most ancient occupations are threatened by the modern industries. Pottery is a craft, which is functional and artistic at the same time. Kumbarike community has some interesting cultural practices, which in a way are responsible for the continuation of the art of pottery. The ethnic groups practising this form are found among the Kulala, Handa, Moolya and Kumbara. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.56
General Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance
METAL CRAFT
Local
English Equivalent
Dhokra metal castings Orissa
Description: The famous dhokra metal castings, an important traditional tribal craft, are made out of bronze, by the lost-wax casting method. Items made out of Dhokra work can also be found in Kuliana (Mayurbhanj), Kaimati (Keonjhar), and Sadei Bareni (Dhenkanal). Brass and bell metal work can be found at Kantilo (Puri) and Remuna (Balasore). The famous flexible fish is made at Belguntha in Ganjam district. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.57

Page No.58
Art/Crafts/Music/Dance/Rituals/Festivals/Others Handloom Local

English Equivalent
Various textile items North-East Arunachal Pradesh Lower Subausiri Apartoni Female It is a secular craft practice to meet the home word need.
Description: Various textile items much as Jikatari (Jacket), Skirt, Blouse, Shawl (Priest) etc are woven for the locally made coarse yarn dyed black, brown and yellow in small Coin-loom.
Details of Individual/ It is part time occupation of the women folk. Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: It is a dying tradition due to availability of Mill cloth. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.59
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Ornaments Local

English Equivalent
Various item of ornaments North East Arunachal Pradesh Lower Subansiri Apatani Female Thus are secular items of personal beautification.
Description: Various ornaments such as Big Car-rings bead necklace, woes-plugs of women, bangles etc. typical Apatani ornaments made locally. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: These are gradually disappearing due modernization. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.60
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Basketing Local

English Equivalent
Cane blouse North-East Arunachal Pradesh Lower Subousiri Hill - Miri Male It is secular craft practice to fulfill personal need.
Description: This is rare item of basketry. A kind of blouse or chest cover for women is made eg. This pliable cane strips woven in twill technique. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation to fulfill personal requirement. (Group/Individuals) Preservation Status: This is almost extinct now. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.61
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Basketing Local

English Equivalent
Bolup Cane Head-gear North-East Arunachal Pradesh Lower Siang Adi Male It is a secular craft practice to meet personal need of the menfolk.
Description: A hat made of time cane strips woven in coiling technique. It has a rim lined with a stout piece of cane. Sometime it is decorator with birds feather and talon. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation of Specialist. (Group/Individuals) Preservation Status: It is a dying tradition due to modernization. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.62
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Apparel Local

English Equivalent
War Coat North-East Arunachal Pradesh Lohit Idu Mishmi Male It is a typical Jacket used as body armour in warfare.
Description: This jacket is made of vegetative fibers and human hair. The lower part in woven of human hair. Thus are geometric motifs in black and white on the upper part. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation of specialist. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.63
General Form: Name of the Tradition Provenance Ethnic Group Participation
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Weaponry Local

English Equivalent
Socio-cultural Significance
Shield (Rhino Skin) North-East Arunachal Pradesh Lohit Khamti Male It is a defensive weapon use in warfare.
Description: The Shield which is round in shape is made of rhino skin with a Cane grip inside. It is painted with geometric motif in white colour. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time work of the specialist. (Group/Individuals) Preservation Status: This object is almost extinct. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.64
General Form: Name of the Tradition Provenance Ethnic Group Participation
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Jewelry Tradition Local

English Equivalent
Socio-cultural Significance
Womens ornaments North-East Arunachal Pradesh Lohit Digaru Mishmi Female This is a secular craft practiced by specialist only.
Description: Silver head-bands, silver ear-plugs, multi-kharu (broad bangles), silver chain with coins pendants etc were manufactured by Assamese (latu or bihari) jewellers specially for tribal folks. Details of Individual/ Group Associated with the Tradition Economic Status These ornaments were made by craftsmen from Assam. (Group/Individuals) Preservation Status: This is almost a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.65
General Form: Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Description:

English Equivalent
Woolen Jacket North-East Arunachal Pradesh Lohit Idu-mishmi Male This is a secular craft practice for muting individual mud.
It is a beautiful sleeveless jacket made of wood dyed in black, brown, yellow and white. It shows rows of geometric motifs in brown and black colour. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
This is a part time occupation. The woolen clothes are bartered from Tibet and tribes of the upper reaches.
Preservation Status: These jackets are no longer produced. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.66

English Equivalent
Priests skirt North-East Arunachal Pradesh Lohit Lohit Male It is worn by shamans/priests during ritual dance.
The priest/shamans skirt is woven of cotton yarn dyed in black, brown, white colour. The skirt is like an apparel and is loosely worn in distinct strips. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time work of the women folk. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.67
General Form: Name of the Tradition Provenance Ethnic Group
Art/Crafts/Music/Dance/Rituals/Festivals/Others Non-Performing Wood Carving Local

English Equivalent
Wood work North-East Nagaland Tuensang Konyak, Phom, Chong, Sangtam etc (Nage group of tribes) Male Wood-carving is a secular craft practices connected with head hunting and dormitory (Morung) institution.
Participation Socio-cultural Significance
Description: Various wooden images, carved panels and doors, carved pillars of house etc are made by the local craftsmen. Free standing human and animal images, carved human and animal motifs in low relief work representing lizards, myths, human figures, birds etc. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.68
General Form: Name of the Tradition Provenance
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Dying and Colouring Local

English Equivalent
Hair dying North-East Nagaland Almost all districts specially Tuensang. Konyak, Phom, Chang, Sangtam, Rengma, Rongmui etc. Male It is a secular practice of decoration of weapons, baskets head-gears etc.
Ethnic Group
Description: Hairs of dogs, horse and other animals are dyed in red, and black colour by traditional method. These dyed hairs are used for decorating spears, daos, head-gears, baskets, armlets, head bands, calf lets etc. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: This is almost a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.69
General Form: Art/Crafts/Music/Dance/Rituals/Festivals/Others non- performing Stoneware Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Local
English Equivalent
Stone Urn North East Nagaland Tuensangm Kohima, Mokokchang etc. Naga (Various Groups) Male The stone urn are used for burial of relics of the dead after the ritual
Description: The stone urns are made from a block of rock (specially lime stone) by scooping and chipping giving it the shape of the urn. It has a lid separate from the main body of the urn. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: It is an extinct tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.70
General Form: Name of the Tradition Provenance Ethnic Group
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Tattooing Local

English Equivalent
Tattooing art North East Nagaland Tuensangm Konyak, Phom, Chang and Sangtam Female It is a magical as well as secular tradition.
Description: Tattooing on fare, Chest, Calf-muscle are done representing simple geometric motifs by using thorn or bamboo needle. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.71
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Personal adornment Local

English Equivalent
Bead work North East Nagaland Tuensangm Konyak Naga Female It is a secular tradition. It has some sociopolitical significance in so far as the institution of head-humping and chieftainship is concerned.
Description: Various body ornament such as neckband, headband, arm band, ear ornament and waist bands are prepared by using string and colour beads of small size, geometrical motifs are brought out by colour composition. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. Bead work is done only at leisure (Group/Individuals) time. Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.72
General Form:
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Pottery Local

English Equivalent
Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance
Clay pots North East Nagaland Tuensangm Konyak Female It is a secular craft
Description: Small pots made of hand. Surface of the pot reveals ridged pattern brought by on beater of uneven surface. The pot has a narrow neck. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: It is a extinct tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.73
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Voluntary Association
English Equivalent
Morung Bachelors Dormitory North East Nagaland All districts of Nagaland. All Naga Groups Male It is a secular institution a kind of community center.
Description: Nothing to do with occupation. A Morung is typical hut, which is imposing and monumental. It is known for its artistic decoration of door panels, pillars, leaves, and various wooden and bamboo artifacts. Details of Individual/ Group Associated with the Tradition Economic Status This is a voluntary association of young unmarried men. (Group/Individuals) Preservation Status: An institution in the verge of extinction. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.74
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Wood Carving Sonakong (AO) Log-Drum North East Nagaland All districts of Nagaland All Naga Groups Male It is a secular tradition.
English Equivalent
Description: A log drum is of various shapes, sizes and motifs. It is generally a huge structure of 15 to 20 metres specially placed in a shade near the Morung or the village gate. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time work. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.75
General Form: Name of the Tradition Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others performing Ornaments
English Equivalent
Ornaments North East Nagaland All districts of Nagaland All Naga Groups Female It is a secular tradition; Ornament making is an art among the women.
Provenance Ethnic Group Participation Socio-cultural Significance
Description: These necklace of multiple designs with semi precious stones, metal bells, boar tusk, bone pendants are definitely an exotic art-object. Besides there are ivory armlet and such other things. Details of Individual/ Group Associated with the Tradition Economic Status It is an occupation done in leisure time. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.76
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Craft (Agricultural Tool) Local

English Equivalent
Takkar Choppa North-East Tripira South Tripura District Raiang Both IT is used in Jhum cultivation (shifting cultivation)
Description: It is an iron chopper for cutting trees and barks with the abandonment of Jhum (shifting cultuviation). The use of takkar become rare. Details of Individual/ Group Associated with the Tradition Economic Status Jhum cultivation is a full time occuptation. This is only (Group/Individuals) subsistence economy of the tribal group. Preservation Status: The use of takkar become rare. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.77
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Craft Local

English Equivalent
Kabhi White Shawl North-East Sikkim East District Drukpa Male It is a part of the traditional dress of menfolk.
Description: It is a white hand woven shawl without any decoration. Details of Individual/ Group Associated with the Tradition Economic Status Tinfile weaving is a part time occupation and hence it has some (Group/Individuals) economic significance. Preservation Status: Gradually changing due to modernization. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.78
General Form: Name of the Tradition Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others performing Craft
English Equivalent
Wood carving North-East India Sikkim East District Drukpa Male Individual Some of the wood-carving are religious connected with Buddhist art.
Provenance Ethnic Group Participation Socio-cultural Significance
Description: There are variation of wood carving and engravings and relief work done as part of monastic architecture or wooden images of deities and house hold utencils. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation and hence has some economic (Group/Individuals) significance. Cannot be ignored. Preservation Status: Gradually dying. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.79

English Equivalent
Hoho Kho Female Dress North-East Sikkim East District Drukpa Female Individual It is a traditional female dress
Description: It is worn down to ankle and has no sleeve. It is a long shawl type dress worn with the help of a brooch pin and awaist cloth. Details of Individual/ Group Associated with the Tradition Economic Status Tinfile weaving is a part time occupation and hence there is a (Group/Individuals) definite economic significance. Preservation Status: Gradually changing due to modernization. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.80

English Equivalent
Pokho Mens Dress North-East Sikkim East District Drukpa Both Individual It is a traditional dress of the men folk.
Description: It is course cloth choga upto knee length with loose sleeve. It is colourful with stripes. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS
Weaving is a part time occupation of Drukpa and definitely is a craft of ample economic significance.
Gradually changing due to modernization.

Page No.81
General Form: Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Description: Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Craft
English Equivalent
Red Cane Tail North-East Arunachal Pradesh Subansin Apatam Male IT is a secular craft object
Details of Individual/ Group Associated with the Tradition Economic Status Craft practice is a part time occupation. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.82
Art/Crafts/Music/Dance/Rituals/Festivals/Others non-performing Craft Zin Carpet North East Sikkim North and East District Kagate Female IT is a craft product.
English Equivalent
Details of Individual/ Group Associated with the Tradition Economic Status It was a part time occupation and it had economic significance. (Group/Individuals) Preservation Status: Dying tradition almost extinct Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.83
Art/Crafts/Music/Dance/Rituals/Festivals/Others Wood Craft Local

English Equivalent
Kathar Kam Wood Carving North East Assam Joshat is Nowgong Assamese Hindu Caste Male Objects of religious paraphernalia used in Satra (monastry)
Description: Various wooden objects such as Thoga (stand for religious book), Singhashana (religious acter), Wooden-door of Satra, Image of Garuda, Mukha (masks), Image of Shri Krishna etc. are made of wood and painted in Multi colour. Details of Individual/ Group Associated with the Tradition Economic Status This is a full occupation. (Group/Individuals) Preservation Status: It is dying tradition today. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.84
Art/Crafts/Music/Dance/Rituals/Festivals/Others Decorative Art Local

English Equivalent
Sunar Kam
Jewllery
North East India Assam Jorhat, Golaghat, Barpeta Sunari (Assamese Caste) Male This is a secular craft practice. Gold and Silver ornaments are made for everyday use.
Description: Traditional gold ornaments such as Thuria (ear-plug), Dholgiri (Pendant), Galpata (Necklace), Junbiri (Pendant), Chiti-pati (head band), Gamkharu (Bangle) etc. are manufact used by traditional methods. Details of Individual/ Group Associated with the Tradition Economic Status This is a full occupation. (Group/Individuals) Preservation Status: It is dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.85
Art/Crafts/Music/Dance/Rituals/Festivals/Others Pottery Local

English Equivalent
Hand made Pottery North East Assam Kamrupa (Hajo sub-division) Hira (Assamese Hindu) Male It is a secular craft practice.
Description: Cooking and other pots are made by a primitive technique of coiling. A clay dough is made first which is then coiled to make the desired shape of the pot. It is beaten to make it Thin by a wooden beater. Details of Individual/ Group Associated with the Tradition Economic Status This is a full time occupation. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.86
Art/Crafts/Music/Dance/Rituals/Festivals/Others Metal Craft Local

English Equivalent
Kahor Basan Bell metal work North East Assam Kamrupa (Kharthebari Village) Kohar (Assamese Hindu Caste) Male It is a secular craft practices concentrated in one village.
Description: Various utencils such as Kahi (dish), Bati (bowl), Sarai (offering tray), Ban. Bali (bowl of Stand), Ban Kahi (Dish on a Stand), Sat Bati (ritual Lamp continer) etc. are made by a old technique and design. Details of Individual/ Group Associated with the Tradition Economic Status This is a full time occupation and main some of (Group/Individuals) income Preservation Status: It is a dying craft. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.87
Art/Crafts/Music/Dance/Rituals/Festivals/Others Weaving Local

English Equivalent
Textile North East Arunachal Pradesh Tirap Wanchs and Nocse Female Textile weaving is a secular crafts practice in Arunachal.
Description: Various textile items such as a) langha (Loin cloth) Sash for basket, bag, Loin cloth for women etc. are worn in smals loin lorm. Cotton is obtained locally, spinning and dying is done locally with primitive techniques. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation of women folk. (Group/Individuals) Preservation Status: This is dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.88
Art/Crafts/Music/Dance/Rituals/Festivals/Others Pottery Local

English Equivalent
Pot Making North East Arunachal Pradesh Siang (Tirap) Nocte and Adi Male This is a secular practice among the Adis and Noctes..
Description: Small wooden pots are made by hand and a rough texture is given by using a grooved beater. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation. (Group/Individuals) Preservation Status: It is almost extinct. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.89
Art/Crafts/Music/Dance/Rituals/Festivals/Others Leather Crafts Local

English Equivalent
Leather Bag North East Arunachal Pradesh Subausini District Nishi Male It is a secular craft practice
Description: Leather bags are made from mithun kide. Same kind of geometric design were embossed by using faith of the craftsman. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.90
General Form:
Art/Crafts/Music/Dance/Rituals/Festivals/Others Ornament
English Equivalent
Name of the Tradition Local Provenance Ethnic Group Participation Socio-cultural Significance Region State District/Tehsil Caste Tribe Others Individual Community Religious Magical Profane Festive
Tadak Neck Pendant North East Arunachal Pradesh Siang Adi Male It is secular ornament used by wealthy man. This is also a hereditary property. Semi precious stones are brought from Tibet in exchange of mithun (bos-from talis)
Description: The neck pendant is made of semi precious stones and other beads are fixed in a metal frame. Wealth of a person could be judged from the number of Tadak mani (Semi precious stones). Details of Individual/ Group Associated with the Tradition Economic Status It is not a regular occupation (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.91
General Form: Name of the Tradition Provenance Local
English Equivalent
Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community Socio-cultural Significance Religious The head-bands are the insignia of the Magical shaman work only on ritualistic Profane practices. Festive Description: The head-band are novin in loinloom with typical dimond within diamond pattern in black, yellow and brown colour. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
Zic zero Head land (Weaving) North East Arunachal Pradesh Suborniri (Lower) -Apatani Male
It is not a regular occupation
Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.92
DANCE

Page No.93
General Form Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others Music-Dance Dhumpa A performing art with unique drum beat by a pot-bellied performer Khandapada in Nayagarh district Orissa Nayagrh in undivided Puri district Mixed castes Male/Female Male/Female/Both (Both) Festive
English Equivalent
Description: Dhumpa, a hollow cylinder, six to seven feet long is the bark of Bhendiamardan or Mayi tree. It is extracted from the trees trunk only in the rainy season. A troop performing Dhumpa comprises a principal singer, four or five chorus singers, six or eight Kathias or stick drummers, a pot-belled man and a Gotipua dancer. A typical performance begins with a verse rendered by the principal singer with accompanying instrument like Harmonium, Tabla, Flute, Vina and a Mardal. One side of the trunk faces towards the pot-bellied man, which hangs from above are pulled down to strike his belly in perfect rhythm emitting a deep and sonorous sound and the Kathias are beating the trunk creates also sounds. This instrument called Dhumpa. Dhumpa originated from Ganjam district where Kabisuryabaladev Raths verses were sung. The king of Khandapara patronised the song and instrument. Harihar Sing Mardaraj who always took a Dhumpa troupe along with him during picnics. Details of Individual/ Group Patronised by erstwhile Raja of Khandpada, Associated with the Tradition Nayagarh Economic Status Not known (Group/Individuals) Preservation Status: Dying Preservative Measures: Needs to be patronised; BBC had produced a documentary film on this performing dance in early 1990s. Illustration (Photograph, etc,): Information Source: personal interaction with the present Raja of Khandapara, BibutiBhusan Mardaraja

Page No.94
General Form: Name of the Tradition Provenance Ethnic Group Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others Music-Dance Chaiti ghora Nach Horse Dance in April Coastal Orissa Orissa Balsore, Puri, Cuttack districts Fishermen
English Equivalent
Region State District/Tehsil Caste
Tribe Others Participation Individual Community Fishermen SocioReligious Religious cultural Magical Significance Profane Festive Description: Chaitighora, celebrated in the month of April, has great potential from ethnological perspective. Few folklores collected by Nagendranath Mohaptara from Chaitighora festival in Balasore district provides vignettes about maritime traditions of Orissa.The festival, celebrated on the full moon of chaitra( April), comprises a dummy horse and few performers. They recite the Kaibarta Gita, a treatise written by saint Achyutananda Das in 16th century. The practice of horse worship in the form of Baseli and its conversion into goddess Laxmi might provide insight on various aspects. It is important to mention here that Hayagriva, a horse-headed deity, with temple at Hajo in Assam, is regarded as a transitory form of god Visnu. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source:
Dying

Page No.95
English Equivalent
Lankapodi Yatra A Performing art based on Ramayana theme Daspalla Orissa Nayagarh Mixed castes
Festive
Description: 15 day-long Lankapodi festival, observed since last 200 years, is usually observed in the month of April every year. Dedicated to Daspalla's presiding deity Lord Mahavir, the festival dates back to the early 19th century when Krushna Chandra Deo Bhanja was the king of Daspalla. Centered around 'Ramayana' the festival begins on the day of 'Ramanavami'. During the festival, 'Ramlila' is staged under a green leaf roof spread over an area of 3,000 square feet adjacent to the Mahavir temple. The main attraction is the 25-feet tall effigy of Ravana whcih is set afire on the concluding day. Mechanically regulated, the 'Brahmasara' comes from Lord Rama's bow which travels distance of 100 metres before hitting Ravana's chest. Then, Lord Rama returns to Ayodhya wiht Sita on 'Puspakviman' which is 15-feet in height and 31-feet wide, considered the only one of its kind in Orissa. The festival concludes with the coronation of Lord 'Rama' in Ayodhya at the precincts of the Mahavir Temple. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Keshab Jena, District Correpondent, Pioneer.
Poor on the verge of extinction

Page No.96
Art/Crafts/Music/Dance/Rituals/Festivals/Others Danada Nata Throughout Orissa Orissa Low castes
English Equivalent
Religious-Profane ( Siva- Parvati)
Description: Danda Nata (other variants: Meghanada (Gonds of Chattishgarh), Manda festival (Bihar), Chadak Puja (Bengal and northeast Orissa), Jhamu nach, Uda Parav, Jahni Yatra, Patua yatra. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Keshab Jena, District Correpondent, Pioneer. Poor

Page No.97
General Form Name of the Tradition Provenance
English Equivalent
Ranapa Dancea Stilt Dance Ganjam Orissa Cowherd community
Ethnic Group
Description: Ranapa, literally meant a stilt, is prevalent among the cowherd communities of southern orissa. Young boys of the community perform this dance during the festival of dol yatra and Girigobardhana puja. There is no accompanying instruments, performers only sings songs of krsna boyhood years. Dance, which was almost forgotten, was revived by Padmashree Bhagaban Sahu of Narendrapur. Details of Individual / Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures:

Page No.98
Illustration (Photograph, etc,):
Information Source:

Page No.99
English Equivalent
Puppet Dance Orissa Mixed castes
Ethnic Group
Male/Female Male/Female/Both (Both)
Description: Orissa There are three forms of puppetry prevalent in the state of Orissa. They are the glove (Kundhei-nacha), Shadow (Ravanachaya ),Rod (Kathi Kundhei) and string (Gopalila kundhei) forms. In Kundhei nacha, the glove puppets are made of three wooden piece consisting of the head and the two hands with holes for inserting fingers. The wooden pieces are joined in a long flowing costume. The costume or the dress also hides the hands of the puppeteers. Glove puppeteers in Orissa are of two types - single and double handed. In case of single handed puppet, the puppeteer is a solo puppeteer. He manipulates the puppet with one hand and plays the dholak ( a musical instrument) with the other. These puppeteers hail from Tarikund in the Cuttack district of Orissa. In case of double handed puppets, two puppeteers jointly conduct the show. Here one person manipulates two puppets while the other person plays the dholak but both of them sing and render the dialogues. The puppeteers do not hide themselves behind a screen. They hail from Mantripada in the Cuttack district of Orissa. Ravanachhaya: The leather cut-out figurs are used in this form of puppetry. Held close to a white cloth screen against an oil-lamp shadows are distinctly visible to the spectators who sit on the other side.. No manipulation of limbs is made. The cut-out is fixed to a piece of stick

Page No.100
which the manipulator holds below the lower edge of the screen, thereby allowing only the shadow of the puppet to fall on the screen. While the scenic decorative pieces are kept steady, the character cut-outs are made to move sideways as per the demands and the tempo of the sequences. Episodes from Ramayana are shown. The shadow puppeteers hail from Odasa in the Dhenkanal district of Orissa. Kathi Kundhei : The puppets in this form are stuck to rods and held aloft and manipulated from below by string. Besides the head, both hands and sometimes the legs are also manipulated. Stories from mythology, fantasy and social themes are adopted for the rod puppet plays while a group of musicians provides the musical interludes.There exists only one group of rod puppeteers in Orissa located at Keonjhar Kathi Kundhei : The puppets in this form are stuck to rods and held aloft and manipulated from below by string. Besides the head, both hands and sometimes the legs are also manipulated. Stories from mythology, fantasy and social themes are adopted for the rod puppet plays while a group of musicians provides the musical interludes.There exists only one group of rod puppeteers in Orissa located at Keonjhar. Gopalila kundhei : The string puppets are wooden half-dolls from head to waist with detachable arms. Down from the waist, there is only a flowing dress. Formerly a mat made of peacock feathers used to be the only back-drop but now painted draperies are being used. String puppetry adopts verse-dramas based on mythology, fantasy and social themes, with plenty of interudes of dance and humorous skits.There are string puppeteers in Cuttack, Puri, Ganjam and Dhenkanal districts. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Dying Preservative Measures: Illustration (Photograph, etc,):
Information Source:

Page No.101
English Equivalent
Ravana Chhaya Puppet dance

Pallhara Orissa Anugul/Pallhara Bhats Male/Female/Both (Both) Profane/secular
Region State District/Tehsil Caste Tribe Others Individual Community Religious / Magical / Profane / Festive
Description: Ravana Chhaya The tradition of shadow puppet theatre in India is very old and thrives only in the states like Andhra Pradesh, Karnatak,Tamilnadu and Orissa. The shadow puppet theatre of Orissa is known as Ravan Chhaya. It is titled thus because the chhaya or shadow is considered inauspicious and is therefore related to the character of Ravana who is equated with evil. Among all the styles of India, it is the simplest with no colour and almost no dance or fight sequences. With simple movements the full-unjointed figures depict versions of the Bichitra Ramayan. Accompanied by Khanjani (a tambourine variety of instrument) and cymbals. The musician sings standing in front of the screen. Though most of the puppet figures are made out of deerskin, those of demoniac characters are made from stag skin. Each puppet is fixed with a thin rod of bamboo for manipulation from behind the white curtain. The light is provided by a large earthen lamp fed with castor oil.of Ravan Chhaya were from the community of Bhats who received the patronage of the local Raja of Pallahara in shape of land grants. When all other Bhats discontinued their profession the only Guru who kept it alive in spite of acute poverty was Kathinanda Das. He received the prestigious Sangeet Natak Akademi Award in 1980 and passed away in 1987. Sensing the apathy of his community towards the art Kathinanda inducted disciples from other communities. Shri Kolha Charan Sahu his senior-most disciple has now kept alive the tradition through the institute Ravan-Chhaya Natya Sansad The Sansad maintains a full repertoire group of and imparts training to youngsters in puppet making, manipulation, technique and music. The repertory group now performs with two sets of puppets, the first which are designed and cut second according to the old traditional style and the second with the puppets designed and cut on the model of traditional patta painting of Puri.

Page No.102
Details of Individual/ Group Associated with the Tradition
RavanaChaya Natya Sansad, Pallahara.
Economic Status Poor (Group/Individuals) Preservation Status: Taken up by Sangeet Natak but fast fading from States cultural landscape. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.103
General Form Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others Raja-Rani Dance(Human Masks), Divine Mask, Demon Masks, Animal masks Mask Puri (Human Maks), Animal mask (Ganjam district) ORISSA Puri, Kabi Suryanagar( Ganjam)
English Equivalent
Male/Female Male/Female/Both (Both) Semi-religious
Description: In Orissa there are three varieties of mask dances, the human masks, divine masks and animal masks. Masks are made out of papier-mache and painted in bright colour. Human Mask: The most popular human-masks are the Raja-Rani. These masks with torso, head and arms conceal the dancers who get inside the frames. While the masks covers the body from the waist up, a huge skirt made out of coloured cloth is attached round the mask for the dancer through. This variant of mask dance is associated with Dola yatra (celebrated in March) when the images of Radha-Krsna are taken on procession in bedecked palanquins, the mask dancers in the lead. Area: PURI district Divine Masks: Divine mask-dances are associated with Sahi Yatra of Puri, held in the month of April. This particular festival is only celebrated in this-temple town in which different sahis take out procession of these divine masks along with other mythological characters. The makers of all these masks are also traditional chitrakaras residing in Puri nad the surrounding villages. The masks are preserved in the respective akhada ghara. Demon Masks Area: Puri city; Ravana and Kumbhakarna. Animal Mask Dance

Page No.104
Animal Mask dances are prevalent in the villages of Ganjam district. Particularly, during Thakurani Yatra, when the idols are taken out on the streets, the animal mask dancers go on dancing before the procession. During the marriage ceremonies also they lead the bridegroom's procession to the bride's house. The three animal mask dances typical of the area are the the tiger, bull and horse. Two persons get in to cane frame and conceal themselves within it. Their legs become the legs of animals. Ganjam is said to be the originator of this art form Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Dying Preservative Measures: Illustration (Photograph, etc,): Kavisurya nagar group
Poor
TIGER DANCE OF GANJAM Information Source: D.N. Pattnaik (2004) Folk Dances of Orissa, Orissa Sangeet Natak Akademi, Bhubaneswar.

Page No.105
General Form: Name of the Tradition Provenance Ethnic Group Participatio n Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others performing Folk Dance
English Equivalent
War Dance North East Nagaland Tuensang Konyak Male
Region State District/Tehsil Caste Tribe Others Individual
Community SocioReligious It is a secular dance performed after the successful headcultural Magical hunting expedition by the warrior. Significance Profane Festive Description: War dance is performed by male warriors with full gear such as shield, spears, daos, headgear, guns and of drum beat. Vigorous body and foot movement, intermittent humming and shouting. Details of Individual/ Group Associated with the Tradition Economic Status It is part of performing art and not a full/part time occupation. (Group/Individuals) Preservation Status: It is a dying tradition.: Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.106
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dance Local

English Equivalent
Sorathi Folk dance North East India Sikkim South and West districts Gurung Male/Female It is a secular folk dance
Description: It is a group dance performed to the accompaniment of drum-beat. Details of Individual/ Group Associated with the Tradition Economic Status It is performed on special occasion (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.107
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Putala Nach Puppet Dance North East India Assam Lower Assam District Assamese Hindu caste --Male --This was a secular performance for entertainment. --
Description: Puppets are very similar with the Rajasthani puppets depicting different characters. These are animated by using string. Details of Individual/ Group Associated with the Tradition Economic Status This was not exactly a full time occupation. Yet it was a (Group/Individuals) source of income. Preservation Status: Completely extinct. Only few examples of 19th century puppets are preserved at Assam State Museum. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.108
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Bhawna (Ankia Nat) One Act play (Traditional Theatre) North East India Assam All Districts of Brahmaputra Valley Assamese Hindu Castes Male This performance is connected with Vaisnava religion performed at the Namghar (Prayer Hall). -
Description: The Ankia Nat or Bhawna is a Drama of 16th century by Saint poet Shri Shankardeva. A kind of dance drama based on the episodes of Ramayana or Mahabharata. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) This is not a regular occupation of the artists. Preservation Status: It is a dying tradition Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.109
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Ujapali Dance of Vaisnav Monastery (Semiclassical dnace) North East India Assam All districts of Brahmaputra valley Assamese Hindu Caste -Traditionally male now female also do the performance It is a dance form connected with Vaisnava Satra (monastery). -
Description: It is a dance performed with the beating of Khul (percussion instrument) with slow body movement and steps. Generally accompanied by abhinaya (expression) Dancers wear typical 16th century costumes. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
It is not a regular occupation of the performer.
Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.110
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Haati Datar Kam Ivory work (Decorative Art) North East Assam Kamrupdistrict Assamese Hindu caste --Male --There secular objects made for special ceremonial use. --
Description: Various objects of day to day use are made out of ivory b carving and engraving. Details of Individual/ Group Associated with the Tradition Economic Status This is a full time occupation. (Group/Individuals) Preservation Status: It is a dying tradition . Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.111
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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community Socio-cultural Significance Religious Magical It is a magical dance in which the dance Profane goes into trance. Festive Description: This is a solo dance performed by a female dancer. It is started with a slow rhythm with steps and gradually vigorous shaking of head rolling her long hair clock or anti-clock wise. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
Deodhani Folk-dance North East India Assam Upper Assam District Sonowal kachari Male
It is not a regular occupation of the performer.
Preservation Status: Almost extinct. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.112
General Name of the Tradition Provenance Ethnic Group Participation Socio-cultural Significance Local
Art/Crafts/Music/Dance/Rituals/Festivals/Others Radha Prema Lila Folk theatre depicting the divine love of Radha- Krsna Ganjam Orissa Throughout Ganjam
English Equivalent
Description: Radha - Prema Lila is one of the folk dances, colourly celebrated all over Ganjam. The theme of the dance is the depiction of the love story of Sri Krsna, with his beloved Sri Radha, and her other Gopika consorts. Krishna, in the guise of a Bengal - selling woman, flower-selling woman, tatooting-woman enters in to the inner chamber of Sri Radha, to take a glance at his sweetheart. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,):
Poor
Information Source:
Page No.113
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Farkanti War dance North east Assam Souitpur and Kamrup Rabha Both This is a secular performing art during death anniversary of elder.
Description: In this dance both the male and the female takes part. Menfolk wear a long apparel secured by a waist band and a cross-belt. A turban is a must for this dance. The women folk wear mekhala (a kind of skirt) upto the chest and secure it by a wist band (Methoni). The dancers carry sword and a shield and dance to the accompaniment of shinga (horn), pipa (flute), and Dhol (instrument). In this dance pathetic songs are sung by accompanying singers. This dance is somewhat vigorous. Details of Individual/ Rabha, a plains tribe of Assam Group Associated with the Tradition Economic Status There is no economic significance of this dance today. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing particular at the moment. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.114
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Foijima Fona War dance North east India Assam Goalpara/Kokrajhar Bodo Male It is a partly religious dance.
Description: Dancers wear special costumes for this dance. Dancer invariably hold sword and shield during the performance. Skill of the warrior in using sword is tested in the following manner. The warrior is asked to stand below a tree having the nist of a kind of red insects. The mist is damaged by a stick so that the insect falls on the warrior. The warrior moves his sword around his body with great speed so that the insect does not fall on him. Details of Individual/ Bodo, a plain tribe of Assam. Group Associated with the Tradition Economic Status There is no economic significance in this dance today. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing particular. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.115
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Khad Suku Min Siam Dance of the happy soul North east India Meghalaya Shillong Khasi Both It is a festive dance of the non-Christian Khasi.
Description: This dance is performed by young unmarried boys and girls. The girls put on best dress and gold ornaments. The boys put on Pagri (head-band) and Dhoti (Lower garment) and a traditional jacket. A special head band called Pankhiliat is worn by the girls. This dance is slow-specially the movement of the girls. Sometimes boys and girl dance together and sometimes separately. Generally boys dance with swords in hand. Musical instruments used in the dance are Bishi (Flute), Kabang (Drum) and Tangmuri (a kind of long flute). Details of Individual/ Non Christian Khasi in Shillong (Moulai) are associated with Group Associated with the this dance. Tradition Economic Status There is no economic significance in this dance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: There was an attempt to revive this dance in seventies. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.116
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Nokrem Folk dance North east Meghalaya Khasis Jayantia Hills Khasi Both It is a secular performing art performed for well being of the community
Description: It is slow dance performed by unmarried, virgin boys and girls wearing typical costumes and traditional ornaments of gold and semi precious stones. The girls wear a typical head dress of silver and the boys turban with a kind of plume. They also wear dhoti (one piece lower garment) and a jacket of black colour. It is a dance of slow body movement without any hand postures (mudra) and facial gestures (abhinaya)> Details of Individual/ Non-Christian Khasi. Group Associated with the Tradition Economic Status There is no direct economic significance in this dance. (Group/Individuals) Preservation Status: Dying tradition. It is performed once a year. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.117
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Deukhari Nritya and Dheeli Nati Gur Dances and Slow Nati North India Himachal Pradesh Kullu Others, gur and villagers in fairs and festivals. Both Deukhari in Religious ceremony. Dheeli Nati in fairs and festivals
Description: Deukhari is a dance of Gods and Goddesses of Kullu Distt. The Chela of Devta does this dance with the weapons of devta on special ceremony of Devta. But with the passage of time this celebration is also dying. Dheeli Nati of Kullu have minimum twenty types of choreography. Now these form of choreography and songs selected with this dance is not in existence. Therefore it is necessary to preserve these dances. Details of Individual/ Rajputs and Bajagi (Luhar) Group Associated with the Tradition Economic Status Normal and Low (Group/Individuals) Preservation Status: Gradually in a dying state due to adverse impact on the society. Preservative Measures: Videography, Photography and recording. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.118
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Misanu Folk dance North east India Tripura North Tripura District Nehai Female This is a folk dance performed on festive occasion by women folk.
Description: Misanu is a folk dance form in which group of women takes part. The men play drum and flute. The women folk wearing their best clothes and ornament perform to the accompaniments of songs and drum beat. Dance consists of simple steps and hand and body movement without much variation. Details of Individual/ This is a folk performance parctised by womenfolk during Group Associated with the festival time. Tradition Economic Status There is no economic significance. (Group/Individuals) Preservation Status: Dying tradition.. Preservative Measures: Nothing special so far. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.119
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Ludem Hunting Dance North east Asia Manipur Moirang Anal Both This dance is performed after a successful hunting. There is no religious significance.
Description: This dance is performed by both male and female to the accompaniment of Lalkhuwng (gang) and Khuwng (drum) etc. This is a victory dance and performed in quick pace and rhythm. Details of Individual/ All the clan groups of Anal Group Associated with the Tradition Economic Status There is no direct economic significance in this dance. (Group/Individuals) Preservation Status: Dying Tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.120
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Chirow Bambo Dance North east Asia Mizoram All districts Mizo Both It is secular dance performed on special occasion.
Description: A set of 4-6 bamboos of about 8 feet length are place parallelly hold by two young man with their both hands. The bamboos laod parallelly are moved closer to each other at a particular rhythm and again spread out to make space in between young girls puts on best clothes and ornaments puts their feet in the space between two bamboos in such a manner that they jump out before the closing of the bamboos in a fixed rhythm. This continues for hours and girls showing their skills with hand and body movement. Keeping rhythm with the clapping sound of the bamboos. There are two steps in this dance. Kant Luang and Khawti. Details of Individual/ All the Mizo groups Group Associated with the Tradition Economic Status There is no direct economic significance (Group/Individuals) Preservation Status: Gradually dying. Performed only on special occasion Preservative Measures: Govt. sponsor for its performance on special local and national festival. Also as a tourist attraction. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.121
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Khuallam Strangers Dance North east Asia Mizoram All districts Mizos Both It is secular dance performed to welcome groups.
Description: The dance is performed by a group of male dancers dressed in traditional Mizo clothes (Pnandum) having red and green stripes. A set of three groups called darbu, a big gong called darkhuang and a drum called khuangpui are used to keep the rhythm of the dance. Details of Individual/ All the clans of Mizo groups Group Associated with the Tradition Economic Status Nothing special (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Except for occasional performance there is no special measure for preservation. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.122

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Laho Dance/Chad Chiphiah Dance of creation North east Asia Meghalaya Jaintia Hills Khasi (Pnar) Both This is somewhat religious dance.
Participation Sociocultural Significance
Description: This is dance associated with the myth of origin of the Khasis. This dance was performed by the Nikhla clan at Jowai. This is infact a thanks giving dance to god the creator. Now a days all the clan and people can join this dance. Details of Individual/ All the clans of Panar Khasi people. Group Associated with the Tradition Economic Status There is no direct economic significance in this dance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.123
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Ka phur ka siang Performance for the dead North east Asia Meghalaya Khasi and Jayantia Hills Khasi Male It is a religious dance performed during the death of a person.
Description: This dance is performed to the accompaniment of flutes and drums during thip mawbah (bone depository ceremony). There are specialists who sing phawar couplets ( a kind of rhyms). This tradition is connected with the myth of U synring. Details of Individual/ Pnar khasi Group Associated with the Tradition Economic Status There is no direct economic significance in this dance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.124
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Wangala Folk dance, festival North east Asia Meghalaya Garo Hills Garo Male It is a festive dance.
Description: In this dance male dancers put on special costumes a turban on the head, a jacket and a dhoti (one piece lower garment). This dance is performed to the accompaniment of a long drum dama carried by the drummer by means of a string to suspend the drum in front so that hands could be forcly used for playing the drum. The dance is comparatively slow with slow body movement. Details of Individual/ Garo tribe of Garo Hills. Group Associated with the Tradition Economic Status There is no direct economic significance in this dance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Detailed documentation has been done by IGNCA. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.125
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Deldashi Temple dance North east Asia Assam Kamrupa Dist. Assamese Hindu Caste
Female It is a dance form connected with temple. The dancer dedicates herself to the services of the god.
Description: It is a semi-classical dance having some folk-elements in it-performed by female artist. Details of Individual/ Group Associated with the Tradition Economic Status It is not a regular occupation of the artist (Group/Individuals) Preservation Status: Nearly extinct. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.126
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Chali Nritya Traditional Dance North east Asia Assam Some districts of Brahmaptra valley Assamese Hindu Caste
Female It is performed in Satra (monestry).
Description: The dance is performed in group with the accompaniment of Khul (percussion instrument), in typical steps and body movement. Hasta mudra (hand gesture) and abhinaya (expression) are exclusive part of the dance. Details of Individual/ Group Associated with the Tradition Economic Status It is not a regular occupation of the artist (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.127

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Region State Gujarat District/Tehsil Ethnic Group Caste Tribe Rathwa Hindu Jathi, Adi Jatti Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Here he talks about the history and preparation of instruments they use while singing & dancing. They sing and dance during marriage ceremony and holi festival. They have melas also during Holi festival. Their Kuldevta is Baba Pithora. He talks about their life style and their way of identifying days and coming fo rainfall. They do agriculture and take care of cattles. Details of Individual/ Hariram of Satalipur, Gujrat of Rathwa Hindu Jatt Group Associated with the Tradition Economic Status Bad (Group/Individuals) Preservation Status: Maintained in Orality & Written Form. Preservative Measures: Needs Support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasie Workshop Coordinator: Dr. Gautam Chatterjee

Page No.128

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Region Surat State Gujarat District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Chiki Bai Sukha Bai. Folk Dances during Marriages. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasie Workshop Coordinator: Dr. Gautam Chatterjee

Page No.129

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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community SocioReligious cultural Magical Significance Profane Festive Description: Dev Nritya - Harki Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures:
Surat Gujarat Choudhary samaj Male / Female Male / Female Both .
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasie Workshop Coordinator: Dr. Gautam Chatterjee

Page No.130

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Region Kalol State Gujarat District/Tehsil Gandhinagar Ethnic Group Caste Tribe Hindu Nayak Traiwala Jathi Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Lok Bawai Nritya Religious dance. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.131

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Region Navsari - Sadalar State Gujarat District/Tehsil Ethnic Group Caste Tribe Talavia - Halpati Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Gereya Nritya To inspire the people for war Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.132

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Region Sabarkat State Gujarat District/Tehsil Ethnic Group Caste Tribe Dogri Bhil Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Rangoli shots : Mahabharat pat Holi Nritya Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Videos Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.133

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Region State Himachal Pradesh District/Tehsil Ethnic Group Caste Tribe Kinora Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Khajang Dance style Kinnari lokanritya Festival dances Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.134

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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community SocioReligious cultural Magical Significance Profane Festive Description: Holi Nritya Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures:
Banaskot Gujarat Gharasia Male / Female Male / Female Both .
Illustration (Photograph, etc,): Videos Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.135

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Region State Gujarat District/Tehsil Ethnic Group Caste Tribe Kumbi Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Piramid Dance. Before the rainy season a puja is performed & after the rainy season thanking rain god a dance is performed. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee Jagan Bhaj Prem Dang, Gujarat

Page No.136

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Region State Gujarat District/Tehsil Panch Mahal Ethnic Group Caste Tribe Bhil Patelia Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Daguri Nrtya Or Gapuli Nritya, Marriage Nritya and other Joyous - moments. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.137

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Region Gadat State Gujarat District/Tehsil Surat Ethnic Group Caste Tribe Kotwalia Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Lagna Nrtya, Dubala Nritya. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.138

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Region State Rajasthan District/Tehsil Shiroli Pali Ethnic Group Caste Tribe Garaba Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Run Nritya Holi Dance. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee Dolaram Garasia

Page No.139

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Region Pune State Maharashtra District/Tehsil Ethnic Group Caste Tribe Gondali Samaj Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Rajani Patsangial party. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.140

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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community SocioReligious cultural Magical Significance Profane Festive Description: Prayer & Enjoyment Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures:
Bhavnagar Gujarat Sidd Male / Female Male / Female Both .
Rafik Vajugada
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.141

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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community SocioReligious cultural Magical Significance Profane Festive Description: Bhavani Mata Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures:
Pune Maharashtra Gondal Barud Male / Female Male / Female Both .
Shivai Bajira
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.142

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Region Surat or Bhojpur State Gujarat District/Tehsil Ethnic Group Caste Tribe Kokani Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Lagna Prasanga Madal Nritya Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.143

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Region Chota Udaipur State Gujarat District/Tehsil Ethnic Group Caste Tribe Rathwa Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Lagna Nritya. Narajan Ratwa. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.144

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Region State Maharashtra District/Tehsil Chakri Ethnic Group Caste Tribe Bhil, Kokani Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Talking about the bird tribe of Maharastara , the geo environmental setting. They also Share information about their oral tradition and aspects of their sacred belif system & information about their icons. They also demonstrate their singing tradition which as sung their marriage & Dogra Dev Pavari. Details of Individual/ Duduku Roopchand of Bhaki village performed the Dogra Dev Group Associated with the pavari dance. Tradition Economic Status Bad (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Needs economic support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.145

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Region State Maharashtra District/Tehsil Chakri Ethnic Group Caste Tribe Bhil, Kokani Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Talking about the bird tribe of Maharastara , the geo environmental setting. They also Share info about their oral tradition & aspects of their sacred belif system & info about their icons. They also demonstrate their singing tradition, which as sung their marriage & Dogra Dev Pavari. Details of Individual/ Duduku Roopchand of Bhaki village performed the Dogra Dev Group Associated with the pavari dance. Tradition Economic Status Bad (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Needs economic support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.146

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Region State Gujarat (south) District/Tehsil Dang Ethnic Group Caste Tribe Kunvi Others Participation Individual Male / Female Community Male / Female Both SocioReligious cultural Magical Significance Profane Festive Description: They perform Pavari Nritya in the evening after ploughing the land for relaxation. They speak Marathi and Dangi Boli. They have written scripts also in Gujarati. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee Jagan Bai of Dang District, South Gujarat.

Page No.147

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Region Sholapur State Maharashtra District/Tehsil Ethnic Group Caste Tribe Bahurupi Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: They are basically cumant. They wander from village to village to perform katha vachak. Their subject used to be Mahabharat & Ramayana. In the olden days they used to get lot of money & respect for these performers. Modern technology now has replaced their position to some extent. The language they use in Katha performance is Kannada. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee Ramesh Bai of sholapur, Maharashtra.

Page No.148

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Region Porbandar State Saurasthra, Maharashtra District/Tehsil Ethnic Group Caste Tribe Mehar Jatti Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: They perform Maniyara Ras Nritya which can be found only in Mehar Jatti orginally Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee Kesu Bai of Porbandar, Saurasthra

Page No.149

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Region State District/Tehsil Ethnic Group Caste Tribe Siddi tribe Others Participation Individual Male / Female Community Male / Female Both SocioReligious . cultural Magical Significance Profane Festive Description: Their main performance is music & dance & relaxation to. They speak hindi & Gujarat. Their spritual leader is Baba Gaur & the believe that his touch to a dea person cure them. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Coordinator: Rafi Bai & Iqbal Nasar

Page No.150

English Equivalent
Region State Maharashtra District/Tehsil Ethnic Group Caste Tribe Mareware Jhatti Others Participation Individual Male / Female Community Male / Female Both SocioReligious cultural Magical Significance Profane Festive Description: They way existence is by arms. They carry the Chowki of mata from place to place and take Bhiksha. They have oral knowledge through which they can tell when rainfall will come and they talk about significance of each day ina week. They have their own traditional music & dance. Details of Individual/ Sangruji of Maharashtra. Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.151

English Equivalent
Region State Gujarat District/Tehsil Panchamal jilla Ethnic Group Caste Tribe Bhil Jhatti Others Participation Individual Male / Female Community Male / Female Both SocioReligious cultural Magical Significance Profane Festive Description: He talks about their sacred tradition and rituals. They preach Sawan mata, Podiyal mata, Lakshmi mata, Ambi mata & Sitala mata. Teir kul devta is Sanka. They call Paduwe Bhope to if anybody falls sick. He uses primitive method of herbs and various medicinal plants to care the patient. He then talks about how marriages are performed. During mela they decide whom to marry and get married. Details of Individual/ Vicha parsing Bai Bapu of Panchamal jilla Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.152

English Equivalent
Region Nowsara Jilla State Gujarat District/Tehsil Sadla vill Ethnic Group Caste Tribe Kalariya Jhathi Others Participation Individual Male / Female Community Male / Female Both SocioReligious cultural Magical Significance Profane Festive Description: They talks about their origin and dance tradition. They originally belong to Rajasthan but since they were warriers a Muslim king chased them and killing. To save their life they ran towards a riverbank. They disguised themselves in womens cloths & ran to Gujarat. They believe their Kul Mata Tulja Bhawani saved them. In her remembrance they perform Geriya dance during Navaratra. Their language has two shades of Rajasthan & Gujarat. Details of Individual/ Narang from Gujarat, Nowsara Jilla, Sadla village of Kalariya Group Associated with the Anusuchit Janjatti Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasi Workshop Coordinator: Dr. Gautam Chatterjee

Page No.153
English Equivalent
Solapur Maharashra Buduga Jangam Fishermen
Description: Tandava Nritya. Seethaswayamwar. Experts from Rural stage play Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.154
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Devi Nritya Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Bellary
Sindhola tribe
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.155
English Equivalent
Sholapur Maharashtra
Description: Kadak Nritya Kadak Laxmi Bai. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.156
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Timli Nritya Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Baroda Gujarat Rathaval Kavat

Page No.157
English Equivalent
Dahod Gujarat Bhil Patelia
Description: Panchmahali Billi Nritya Dahod. marriage occasion Instruments Dolak, Kundi, Tal
Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.158
English Equivalent
Panchamal or Dahod Bhil Jhaati
Description: Patepur Bhajela Village. Calibration dance Festival Tawar Nritya Gandiya. Instruments Dhol Kundi Shavai. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.159
English Equivalent
Gujarat
Description: Madari gher Nritya performance done during marriages which is followed by Magic shows & shake shows. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee Balunath Rukudnath Madari

Page No.160
English Equivalent
Rajasthan
Description: Garasia Nriry performed by Arjun Singh Shekavat & Daularam Doraji Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee Arjun Singh Shekhavat & Daularam Doraji from Rajasthan

Page No.161
English Equivalent
Bharatanatyam Classical Tradition Mysore School of Bharatanatya Mysore Karnataka Mysore District, Bangalore Urban and rural Sringeri, Kolar district and other places in Karnataka
Ethnic Group Participation Socio-cultural Significance
Description: The earliest term used was Tape or Mela. After the fall of Vijayanagar Empire the artists of Vijayanagar Court, the dancers, musicians and their gurus migrated to the courts of Tanjore and Srirangapattana. The Nayakas of Tanjore and Wodeyars of Mysore patronised these artistes for nearly three centuries. Two streams emerged in the margi tradition that followed Bharatas Natyasastra tradition. A research into the historical, social and technical aspects of the tradition prevailed in the temples as well as the court of the princely state of Mysore has not been undertaken so far. There are also misconceptions about the tradition of Devadasi, which need to be looked into. About three decades ago there were maestros trained in Devadasi tradition and also in the court style. Today we have only one master who belongs to the family of Devadasi, honoured by the court of Mysore, who trained court dancers. Shri. Kolara Kittanna wrote, in the year 1880s all he used to teach his disciples. For the Rangapravesha (the debut performance) of his disciple the Shankaracharya Svamiji of Sringeri used to send his blessings in the form of rayasa and a pair of jingles. The Devadasis trained by him performed at Nagaratpete Temple and Alasoor Somesvara Temple. The present master is the only living exponent of this unique school and he is in his 80s. Documenting his experience in the background of his family manuscript, documents available in Sringeri Mutt, Kolar Temples, Mysore Palace Archives is the goal of this project. Details of Individual/ Group Associated with the Tradition Economic Status
Page No.162
(Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.163
English Equivalent
Hagaranas Folk Dance / Theatre North Karnataka Karnataka North Canara, South Canara, Coorg
Description: The Hagarana (or the Pagarana in old Kannada) has its historical importance in Karnataka. According to scholars this is a primitive folk art form. Halakki Hagarana is found in Uttara Kannada district of coastal Karnataka. The population of this tribe is around two lakh. Despite large-scale trade and commerce along the stretch of national highway and sea route, this tribe has managed to retain its uniqueness. One of the important rituals observed by this tribe is called Hagarana, which means an assembly of all kinds of fancy dresses representing creative characters. A satirical representation of the hierarchical social distinctions can be discerned here. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.164
English Equivalent
Maharashtra Thuliya Sangadia
Description: Sangadia Nritya. Adivasi Tamasha Mandali. To bring jagruti they use this combination of dance & music. Local Dialect - Dehwali Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee
as medium

Page No.165
English Equivalent
Folk Dances Folk Dances Karnataka Dakshina Kannada
Description: Folk dances constitute a major part of Tulu Folkloristic study. The present research project aims at a comprehensive study of important dances such as Dudi Kunita (Drum dance), Aati Kalenja, Karangolu, Sonada Jogi, Siddavesha, Kangilu (Magical Hero Folk dances), PiliPanji Kunita (Tiger-Pig Dance), Maadira (Women Folk Dance), Gondolu (Ritual Dance). These folk dances are seasonal and function as cultural identities of ethnic groups such as Nalike, Mugera, Gowda, Naika and Mansa. Most of these folk dances are threatened by urbanization. Training programmes would provide for an opportunity to traditional performers and trained students to impart and continue the tradition. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.166
English Equivalent
Urmula Nrityam Folk Dance Andhra Pradesh Coastal area, east and west Godavari Dist.
Description: Urumula Nrityam is a folk dance popular in Rayalaseema area of Andhra Pradesh, particularly in Katamayya Konda, Googudu, Atmakur, Subbaraopet and Dharmavaram village of Anantapur District. Urumu is a folk drum and those who play this instrument are known as 'Urumullu'. A troupe of nearly ten members performs the dance every Tuesday at the temple of the village Goddess. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.167
English Equivalent
Garagulu Folk Dance Andhra Pradesh Coastal area, east and west Godavari Dist.
Description: 'Garagulu' is a folk dance famous in the Godavari District of Andhra Pradesh and projects its versatility. The performers of this folk dance opine that encouragement extended to these artistes during their stunning acrobatic movements would enable them to pass this art form into the safe hands of the future generation. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.168
English Equivalent
Nati Maharashtra Sakri Snaw : Kokani
Description: Dongra Dev Nritya. Workship dance during Utsavs. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.169
English Equivalent
Banaskanta Gujarat Dungri Bhil
Description: Holi dance. Devi Puja. They perform dance for meir Mother goddess. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.170
English Equivalent
Lohoul & Sipiki Himachal Pradesh Sowongla
Description: Marriage dance Saga Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee Sukh Das Moolingpa - Head

Page No.171
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Devi Puja Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Tuliapur Maharashtra Gondali

Page No.172
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Local
English Equivalent
Banaswada Rajashtan Bhil Male/Female Male/Female/Both
Hallasa Nritya . Marriage dance, song Details of Individual/ Kusum Damoor Leader Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.173
English Equivalent
Akola Myrala Male/Female Male/Female/Both
Rashtriya geet, Pawada, Lok geet Details of Individual/ Shabir Vijay Panday - Leader Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.174

English Equivalent
Ethnic Group Participation Sociocultural Significance
Kalol
Gujarat Gandhinagar Hindu Naisak Traiwala Jatti
Description: Baldeva from North Gujarat of Kalol talks about dance tradition. He talks about the sacred religions dance called Bhawai. He says written script were found 100-200 years back. He can recollect upto 10-12 generations & talk about them. They sing song when a male child is born & during marriage. Bhawai is sung at every festival by males. According to main females used to sing earlier but now a days only males sing. Be charrni Mata is their Kul Mata. Details of Individual/ Baldev from North Gujarat Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in written form & in orality Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.175
English Equivalent
Vidaghar Rajasthan Seroi Rajput, Carasiya Jatthi
Description: Their main dance form is Garasiya Nritya. Their Kul devi is samola. Tey have a mela called Bekar Vasi. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee Shankar Lal of Seroi Dist. Rajasthan

Page No.176
English Equivalent
Sholapur Maharashtra Kaikadi tribe
Description: Sundarivadan Amal, Balbhen Jadav Vimukhta Bhakti Samaj. (Natyageet, Tumri, Bhajan). Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.177
English Equivalent
Gujarat Narmada Vasava Jlaatti, Hunja
Description: Adivasi hagna Nritya Marriage dance. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.178
There are other theatre forms such as Prahlad natak, Dadhi Natak, Bharat Leela, Ram Leela, Chadya Nata, Desiya Nata. However, these theatres are local in nature. On the other hand Dhanu Jatra of baragarah is gigantic In its scale and attracts people from far and wide. DHANU YATRA OF BARGARH A type of theatrical presentation, very interesting to the people, is prevalent in Bargarh district. In this performance subject matter being a part of Krishnalila, the river Jira is conceived as the sacred river yamuna, Amapali as Gopapur and Bargarh as Mathura. The main characteristics of the jatra, besides other highlights, is Kansa's elephant ride in the street of the kingdom, his high Mancha from where he falls and dies and his Durbar. Everything is so well planned and improvised that perhaps no where in the world, a play has been made to achieve such a vast magnitude bringing that central goal in dramatics, the unity, the team spirit and the universal brotherhood.All the villages, the town and the river become acting zones, naturally all the inhabitants and visitors become characters!

Page No.179
OTHER DANCE FORMS

Kothisala Nacha Kothisala is the most rural form of folk dance existing in Ganjam dist of Orissa. It is a mythological dance depicting different episodes from the epics. The main musical instruments used are Kula and Handi (earthen pot). Mrdingam and harmonium are the other instruments used in this dance form. Ghanta Patua The Ghanta Patua community of Orissa performs an acrobatic dance during the Hindu month of Chaitra (March-April). This dance is dedicated to the Mother Goddess who is known by various names like Sarala, Hingula, Charchika, Bhagavati, and Chandi. Ghanta Patua is a nonBrahmin community whose members perform the services meant for the deities. During the auspicious month of Chaitra, the male members of the Ghanta Patua community roam about the villages in a group of 2 or 4. They perform their typical dance balanced on a rope tied between 2 poles, accompanied by music produced by the ghanta (brass gong) and dhol (drum). The main dancer dresses in a female attire, with a black cloth tied on his head and its long flowing ends held by his hands. He places a ghata (sacred pitcher), decorated with flowers, vermillion, sandal paste and colored thread, on his head. With the pitcher balanced on his head, he performs a range of Yogic stances. He dances on the rope without any support, exhibiting an extraordinary balancing act. On completion of the dance, he distributes the vermillion paste, which is an offering from the temple, to the people.
Danda Nrutya Danda Nrutya is one of the famous performing arts in Ganjam District of Orissa. It is dedicated to Byaghra Devi of Kulada, the presiding deity of drama. Danda Nrutya starts 13 days before Mahavisuba Sankranti and ends with Mesa Sankranti. The people who participate in this are known as Dandua, Bhogata or Patua. The musical instruments include Dhol (double-sided drum) and Mahuri (wind instrument like Shehnai along with flag and peacock tails by the artists. Samprada Dance, also known as Bahaka Dance, is popular in the western part of Orissa. It is a standardized performance which includes singing, playing karthal and dancing. Most noteworthy feature of the dance is that the performer displays his capability in gayana, badana and nartan. The synchronized movement of feet with the rhythmic playing of the musical instruments makes it an interesting event to watch. During the performance various bhajan, Janana, Chhanda, Chaupadi, and slokas are recited. The main dancer is assisted by another player who is known as Palia Bahaka. Samprada Dance is generally performed during social and festive occasions.
Page No.180
Kedu Kedu is a ritualistic dance form performed by the Kondhas, on the occasion of Kedu Festival, a continuance of Meriah Festival, in Orissa. This dance is linked with the ceremony in honor of Dahrani Penu, who is believed to be the deity of good fortune, good crops, protector of the people and their livestock. It is mainly performed by women folk standing in a semi circle holding each others hands. The men folk sing songs and play on the drums and flutes. The musical instruments used include Dhol (double-sided drum), Changu (a kind of drum), Nishan and Mahuri (wind instrument like Shehnai). Kedu Dance is accompanied by devotional songs sung in the Kui language. Ruk Mar Nacha Ruk Mar Nacha is a popular folk dance of Mayurbhanj District of Orissa. It is an elementary form of the more evolved Chhou Dance of West Bengal. This martial art form is a stylized mock battle between two groups of dancers armed with swords and shields. They alternatively attack and defend themselves with vigorous movements and elegant stances. The dance is accompanied by the music which is noted for its rhythmic complexities and vigorous percussion. Mahuri (a double reeded instrument), Dhola (a barrel shaped two-sided drum), Dhumsa (a hemispherical drum) and Chadchadi (a short cylindrical drum) are the main instruments used in this dance.
The Paika Nrutya

The Paika Nrutya, a dance form of Orissa is an enactment of a battle. The word paika means battle and 'nrutya means dance. This dance is performed during the festival of Dussehera by the boys belonging to an akhada, a traditional gymnasium found in most Indian villages. The boys would dance with swords and shields accompanied by the rhythm of a drum. Usually this dance is performed in a village ground by various groups in a competitive manner. During ancient period, part-time soldiers belonging to the villages used to perform this dance to instill upon themselves the excitement and courage required for a battle. Kondh Dance is a renowned tribal dance form of Orissa . The unmarried boys and girls of the Kondh tribe perform it. The girls dance in rows, facing rows of boys who dance around them. This dance form is observed particularly, when the boys or girls of one village visit another village. Special dances also carry out during buffalo sacrifice, known as the Kedu festival. Singing song is very important part in this dance. There is no musical instrument used in the dance of the Kondhs of Koraput. But for Phulbani Kondh, this dance is more colorful. The girls of this community wear sareees in two pieces and bangles on their ankles. The boys also play on hand drums, along with singing song.

Page No.181
Saora Dance Saora tribe of Orissa has its own typical dance form, which is performed during ceremonies and festive occasions. This dance is rather simple, requiring no particular artistic skill. The Saora dance is performed by group of men and women. The movements are simple, with each group approaching the other alternatively in a rhythmic fashion. The dance is accompanied by the music produced by drums, brass-cymbals, brass-gongs and hide-gongs. The dancers adorn themselves with colorful costumes. They wear feathers of white fowl and peacock on their heads. Colored cotton and silk clothes are worn as turbans by men. The women wear these clothes for covering their upper body. The dancers carry swords, sticks, umbrellas and similar tools while dancing. During the dance, they blow whistles and make peculiar sounds. Ghudiki Nata Ghudiki Nabaranga Nata is a folk play of Orissa. It is also known by the name Dhukuki Nabaranga Nata. The word ghudiki refers to the local drum used during the performance. The performance involves 8 to 10 actors, who perform different skits for duration of 3 to 4 hours. During the performance, the music is provided by the beats of the ghudiki. No stage is required for this art form. Koisabadi Dance Koisabadi Dance is a colourful folk dance form prevalent among the Gond and Bhuyan tribes of Orissa. In this the male performers take part is the dance holding a two ft long stick. The songs are mainly based on the immortal love between Radha and Krishna. Oraon Dance The Oraon tribe settled in Sundargarh and Balangir districts has a typical dance of its own. This dance is performed in front of the village dormitories. Only young boys and girls perform this dance. The steps are simple requiring no particular skills. The dancers line up and move in circles, which is lead by the main dancers.
Paroja dance The Paroja tribe, which inhabits parts of Andhra and Orissa has a typical folk dance of its own. This dance is performed by the women during the harvest season. The dancers dress themselves in knee-length white sarees. They adorn themselves with finger rings, heavy brass anklets and tattoos on their legs and hands. This dance is performed to the beats of a traditional drum. Various interesting movements are produced by bending the body accompanied by a range of foot works. The women move in circles while performing the Paroja Dance.

Page No.182
Kothisala Nacha Kothisala is the most rural form of folk dance existing in Ganjam dist of Orissa. It is a mythological dance depicting different episodes from the epics. The main musical instruments used are Kula and Handi (earthen pot). Mrdingam and harmonium are the other instruments used in this dance form. Ghanta Patua The Ghanta Patua community of Orissa performs an acrobatic dance during the Hindu month of Chaitra (March-April). This dance is dedicated to the Mother Goddess who is known by various names like Sarala, Hingula, Charchika, Bhagavati, and Chandi. Ghanta Patua is a nonBrahmin community whose members perform the services meant for the deities. During the auspicious month of Chaitra, the male members of the Ghanta Patua community roam about the villages in a group of 2 or 4. They perform their typical dance balanced on a rope tied between 2 poles, accompanied by music produced by the ghanta (brass gong) and dhol (drum). The main dancer dresses in a female attire, with a black cloth tied on his head and its long flowing ends held by his hands. He places a ghata (sacred pitcher), decorated with flowers, vermillion, sandal paste and colored thread, on his head. With the pitcher balanced on his head, he performs a range of Yogic stances. He dances on the rope without any support, exhibiting an extraordinary balancing act. On completion of the dance, he distributes the vermillion paste, which is an offering from the temple, to the people. Danda Nrutya Danda Nrutya is one of the famous performing arts in Ganjam District of Orissa. It is dedicated to Byaghra Devi of Kulada, the presiding deity of drama. Danda Nrutya starts 13 days before Mahavisuba Sankranti and ends with Mesa Sankranti. The people who participate in this are known as Dandua, Bhogata or Patua. The musical instruments include Dhol (double-sided drum) and Mahuri (wind instrument like Shehnai along with flag and peacock tails by the artists. Dance Samprada Dance, also known as Bahaka Dance, is popular in the western part of Orissa. It is a standardized performance which includes singing, playing karthal and dancing. Most noteworthy feature of the dance is that the performer displays his capability in gayana, badana and nartan. The synchronized movement of feet with the rhythmic playing of the musical instruments makes it an interesting event to watch. During the performance various bhajan, Janana, Chhanda, Chaupadi, and slokas are recited. The main dancer is assisted by another player who is known as Palia Bahaka. Samprada Dance is generally performed during social and festive occasions. Bharat Lila

Page No.183
Bharat Lila is a colorful folk dance native to Ganjam dist of Orissa. It is based on an episode called Subhadra Parinaya (marriage of Subhadra), which is borrowed from the great epic Mahabharata.In this dance Lord Krishna is portrayed as a mediator between Subhadra and Arjun, her lover. The story slowly progresses to a positive end with their marriage. Kedu Kedu is a ritualistic dance form performed by the Kondhas, on the occasion of Kedu Festival, a continuance of Meriah Festival, in Orissa. This dance is linked with the ceremony in honor of Dahrani Penu, who is believed to be the deity of good fortune, good crops, protector of the people and their livestock. It is mainly performed by women folk standing in a semi circle holding each others hands. The men folk sing songs and play on the drums and flutes. The musical instruments used include Dhol (double-sided drum), Changu (a kind of drum), Nishan and Mahuri (wind instrument like Shehnai). Kedu Dance is accompanied by devotional songs sung in the Kui language. Ruk Mar Nacha Ruk Mar Nacha is a popular folk dance of Mayurbhanj District of Orissa. It is an elementary form of the more evolved Chhou Dance of West Bengal. This martial art form is a stylized mock battle between two groups of dancers armed with swords and shields. They alternatively attack and defend themselves with vigorous movements and elegant stances. The dance is accompanied by the music which is noted for its rhythmic complexities and vigorous percussion. Mahuri (a double reeded instrument), Dhola (a barrel shaped two-sided drum), Dhumsa (a hemispherical drum) and Chadchadi (a short cylindrical drum) are the main instruments used in this dance. The Paika Nrutya The Paika Nrutya, a dance form of Orissa is an enactment of a battle. The word paika means battle and 'nrutya means dance. This dance is performed during the festival of dussehera by the boys belonging to an akhada, a traditional gymnasium found in most Indian villages. The boys would dance with swords and shields accompanied by the rhythm of a drum. Usually this dance is performed in a village ground by various groups in a competitive manner. During ancient period, part-time soldiers belonging to the villages used to perform this dance to instill upon themselves the excitement and courage required for a battle.
Kondh Dance

Page No.184
Kondh Dance is a renowned tribal dance form of Orissa . The unmarried boys and girls of the Kondh tribe perform it. The girls dance in rows, facing rows of boys who dance around them. This dance form is observed particularly, when the boys or girls of one village visit another village. Special dances also carry out during buffalo sacrifice, known as the Kedu festival. Singing song is very important part in this dance. There is no musical instrument used in the dance of the Kondhs of Koraput. But for Phulbani Kondh, this dance is more colorful. The girls of this community wear sareees in two pieces and bangles on their ankles. The boys also play on hand drums, along with singing song. Saora Dance Saora tribe of Orissa has its own typical dance form, which is performed during ceremonies and festive occasions. This dance is rather simple, requiring no particular artistic skill. The Saora dance is performed by group of men and women. The movements are simple, with each group approaching the other alternatively in a rhythmic fashion. The dance is accompanied by the music produced by drums, brass-cymbals, brass-gongs and hide-gongs. The dancers adorn themselves with colorful costumes. They wear feathers of white fowl and peacock on their heads. Colored cotton and silk clothes are worn as turbans by men. The women wear these clothes for covering their upper body. The dancers carry swords, sticks, umbrellas and similar tools while dancing. During the dance, they blow whistles and make peculiar sounds. Ghudiki Nata Ghudiki Nabaranga Nata is a folk play of Orissa. It is also known by the name Dhukuki Nabaranga Nata. The word ghudiki refers to the local drum used during the performance. The performance involves 8 to 10 actors, who perform different skits for duration of 3 to 4 hours. During the performance, the music is provided by the beats of the ghudiki. No stage is required for this art form. Koisabadi Dance Koisabadi Dance is a colourful folk dance form prevalent among the Gond and Bhuyan tribes of Orissa. In this the male performers take part is the dance holding a two ft long stick. The songs are mainly based on the immortal love between Radha and Krishna.
Oraon Dance

Page No.185
The Oraon tribe settled in Sundargarh and Balangir districts has a typical dance of its own. This dance is performed in front of the village dormitories. Only young boys and girls perform this dance. The steps are simple requiring no particular skills. The dancers line up and move in circles, which is lead by the main dancers. Paroja dance The Paroja tribe, which inhabits parts of Andhra and Orissa has a typical folk dance of its own. This dance is performed by the women during the harvest season. The dancers dress themselves in knee-length white sarees. They adorn themselves with finger rings, heavy brass anklets and tattoos on their legs and hands. This dance is performed to the beats of a traditional drum. Various interesting movements are produced by bending the body accompanied by a range of foot works. The women move in circles while performing the Paroja Dance.

Page No.186
MUSIC

Page No.187
Art/Crafts/Music/Dance/Rituals/Festivals/Others Pagativeshalu Andhra Pradesh Godavari, Krishna, Cuddapah, Mahboobnagar, Warangal and Nalgonda districts.
English Equivalent
Description: Budige jangamas are itinerant-performing communities who recite folk versions of epics, myth, legends, while moving from one place to another. They are named after their musical instrument Budige. They are all Shaivaites who claim that their God Shiva was also an itinerant. The groups are losing their stand due to financial status. The project aims at studying the community of performers as a whole for the textualisation process of the narrator tradition. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.188
Art/Crafts/Music/Dance/Rituals/Festivals/Others Chanting of Samaveda Kerala

English Equivalent
Description: The chanting of the Samaveda is confined to very few individuals. S.S. University, Kalady has documented the whole ritual. The Samaveda tradition is nearly extinct in Kerala. At present, there are five families, which traditionally practice the chanting of the Veda. Before the tradition vanishes totally, it has to be preserved in tact for posterity. The following are the objectives of the project: 1. Recording of the saman chants along with corresponding chants from other Vedas as per Kerala tradition with a view to identify the distinctive features of the Kerala's Samavedic tradition. This can be confined to select/manageable portions with accent on comparison. 2. To bring together the global academic community engaged in research related to Keralite Vedic tradition in general and Samaveda in particular through a series of seminars/workshops. 3. To publish proceedings in book form. In the present project, the following issues are being taken up for study. 1. History of Samaveda tradition in Kerala. 2. Musical features of Samaveda 3. Kerala chanting- distinctive features 4. Samaveda viz a viz other Vedas in performance traditions of Kerala. This would help musicians and scholars in understanding the interpretation of the style practised in Kerala. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
It is a part time work of the specialists.

Page No.189
Preservation Status: This is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.190
Art/Crafts/Music/Dance/Rituals/Festivals/Others Sama Chanting Karnataka Gokarna and nearby places. Honnavar Mysore Bangalore Shimoga district.
English Equivalent
Region State District/Tehsil
Caste Tribe Others Individual Community Religious Magical Profane Festive
Description: Samaveda is the original source of Indian classical music. Although over thousand different schools of Samavedic chanting existed, only three styles exist at present in our country. In this crucial situation it is imperative to protect, preserve and propagate Samaveda. In Karnataka Samaveda is preserved in two distinct traditions - Kauthuma and Ranayaniya individually. There are very few rithwiks or scholar practitioners and if the style is not documented we may lose forever this rich source of classical tradition. The sama tradition is already recognised by the UNESCO as an important segment of intangible heritage. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time work of the specialists. (Group/Individuals) Preservation Status: This is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.191
Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Musical Instruments Local

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North-East Arunachal Pradesh Lohit Mishmi Male These instruments are used in ritual dance of the Shaman.
Musical instruments such as (1) small drum (2) stringed instruments (3) malle drum etc are locally made by the specialists. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time work of the specialists. (Group/Individuals) Preservation Status: This is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source:

Page No.192
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Region State District/Tehsil Ethnic Group Caste Tribe Others Participation Individual Community Socio-cultural Significance Religious Magical Profane Festive Description: It is a kind of a drum. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)
Naumati Baja Musical instrument (drum) North East India Sikkim All districts Damai (Schedule caste) Male It is played in festive occasion.
There is some economic significance attached to it. This was their traditional perofession. Preservation Status: Dying tradition: rarely used by the Damai today . Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. |A.K. Das

Page No.193
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Maharashtra Jalsa Goudali Male/Female Male/Female/Both
Bhakti geet. Maa Tuluja Bhawanis Aarai Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.194
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Marriages and Holi Insturments Pauri, Tarpa Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Surat Gujarat Vagnesa Choudhury Male/ Female Male/Female/Both
Suresh Choudhury Head
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.195
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Marriages and Holi Insturments Pauri, Tarpa Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Bilaspur Chattisgarh Satnami Male/Female Male/Female/Both
Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.196
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Bilaspur Chattisgarh Satnami Male/Female Male/Female/Both
Description: Meena Ratre Baartruhari Gatha Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.197
English Equivalent
Gujarat Surat Gamit Male/Female Male/Female/Both
Gamit Adivasi Nachanu (Marriage song) Details of Individual/ Dhan Sukh Bai Chagan Bhai Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.198
English Equivalent
Swang Jatti Male/Female Both
They talk about the Kul-devatas and related stories. Their main occupation is agriculture. They have music related to medicinal plants. They talk about women and their development at an earlier stage compared to this modern world. They talk about the value system which they are trying to pass from generation to generation which in existing level. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.199
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Maharastra Dandar Samaj Male/Female Male/Female Both
Description: They are basically wonderers. They keep moving from village to village every 6 months. The songs are sung during taking out goats, cows etc. They worship Gurudev & Kandova who are their Mukhya dev. They sing traditional songs and religions songs. He talks about how the people there have shown the way to Britishers for making railway track to Maharastra. To go to Khandala ghat those people have helped to draw the route. They have a Mandali called Paramparik Log Kala Samvardam Sansodan Kendra. Their main occupation is animal husbandry (Shepherds who take care of goats) Details of Individual/ Shivanand Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.200
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Karnataka Dharward Jilla
Male/Female Male/Female Both
Shivaram says the records of Gondali Samaj is available since 1000 yrs back. He talks of historical story connected with Gondali Samaj and Shivaji Maharaj. This Samajs parampara is related with Maa Renuka Yellamma. He talks about other goddesses whom they preach. The songs of historical ones are related to sadhu, sant tattva which are hidden in the poems. Details of Individual/ Shivaram of Dharward Jilla, Naralog, Karnataka Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in written as well as in oral form. Preservative Measures: Needs economic status Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.201
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Maharastra Gondavi Jana Jhatti Male/Female Male/Female Both
He talks bout the dance of Mahishasuramardini and its relevance. He also talks about the environmental conditions and about the medicinal plants which are maintained through orality by singing poems. He then talks about their status in society where they are treated as untouchable and are not allowed to enter the pilgrimage. He emphasizes the importance of education. Details of Individual/ Rajendra Vanarse of Lathur Jilla, Shivaraj Chowk, Maharastra. Group Associated with the Tradition Economic Status Bad (Group/Individuals) Preservation Status: Maintained in orality. Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.202
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Maharastra Gondali Samaj Male/Female Male/Female Both
Here they talk about their marraige traditions and related songs. Their Kul devi is Renuka Mata and Kulja Bhawant. Keeping their mind they think of todays worldly requirement and work on it. Preserving their traditions is their main motto but along with that they help those women who are illiterate and deprived to have their livelihood. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.203
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Maharastra Bedi Jilla Pardiyadi Male/Female Male/Female Both
They live in jungle. They have abundance of nature knowledge. They can imitate birds voice and be in tune with nature. They are roughly 25 families staying together. Their adi bhasha in Padi bhasha. Details of Individual/ Vibheshan from Maharastra Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.204
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Panchamal Gujarat Lunawala
Male/Female Male/Female Both
They are basically Madaris. They play with poisonous snakes, scorpios etc. and show it the people. They have herbal knowledge also and with the help of that they cure the patients. This is their ancestural occupation. They worship Sitala mata. They have holi mata and they dance during holi month. They basically dance to please the bride & bridegroom. They have Gujarati Details of Individual/ Babulal of Panchamal, Lunawala District (Madri) Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.205
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Maharastra Bhil Jhatti Male/Female Male/Female Both
He talks about their Kul devata Yahamogi and how Yahamogi mata got related in their life. They have a mela on this name called Yahamogi. He talks about the marriage tradition also. Details of Individual/ Bastiram Nayak from Maharastra Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Maintained in orality Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.206
English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Shrani Geeta, Basoa Geeta
North India Himachal Pradesh Kullu and Chamba By others and all castes Festive, in the month of March and April.
Description: 1. Shrani geets are sung by unmarried females of 7 years to 20 years. In the month of March, especially from 14th March to 14th April in the temple of Dev-Devta in the evening. 2. Basoa geets are sung the married ladies in the month of March and April between 14th march to 15th May infront of Dev temple in distt. Kullu. Another hand in Chamba Basoa Geets are sung only from Ist April to 20th April in Chamba city and Tribal Area of Bharmour. Details of Individual/ Group Group Associated with the Tradition Economic Status Normal (Group/Individuals) Preservation Status: Folk songs. Preservative Measures: Videography, Photography and recording. Illustration (Photograph, etc,): Information Source: Coordinator:

Page No.207

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Ektara Rubana, Dhanodu, Saranda String instruments
Region North India State Himachal Pradesh District/Tehsil Kangada, Kullu, Chamba, Bilaspur Ethnic Group Caste Scheduled casts and Rajputs Tribe Others Participation Individual Male Community SocioReligious Festival cultural Magical Significance Profane Festive Description: These instruments are played in the special Melas of these districts. Sometimes these instruments are played with religious songs and folk songs. Details of Individual/ Individuals, Gaddi and dholaru Gayak. Group Associated with the Tradition Economic Status Normal (Group/Individuals) Preservation Status: With folk traditions. Preservative Measures: Videography, Photography and recording. Illustration (Photograph, etc,): Information Source: Coordinator:

Page No.208

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Panchmukhi Kahal, Nagafani, Motu Kahal, Shing
Region North India State Himachal Pradesh District/Tehsil Kullu Ethnic Group Caste Tribe Others Others Participation Individual Community Male SocioReligious Religious cultural Magical Significance Profane Festive Description:. These instruments are played in the special Dev ceremony on Baisakhi utsava. Details of Individual/ Individuals specially appointed by the Devta. Group Associated with the Tradition Economic Status Normal (Group/Individuals) Preservation Status: With the Culture. Preservative Measures: Videography, Photography and recording. Illustration (Photograph, etc,): Information Source: Coordinator:

Page No.209

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Fari, Lokavadya Non percution instrument
Region North India State Himachal Pradesh District/Tehsil Mandi (Karsog) Ethnic Group Caste Scheduled Caste Tribe Others Participation Individual Male Community SocioReligious Dev Culture. Festive with Dev culture. cultural Magical Significance Profane Festive Description:. Fari is a traditional instrument played in the special ceremony of Devta in Mandi Distt. It is called a Jetha vadya (elder instrument) among other instruments. Now a days its tradition is lapsing day by day. There it needs to be documented. Details of Individual/ Fari vadak (instrumentalists) is a traditional custom by Group Associated with the hereditary. Tradition Economic Status Low (Group/Individuals) Preservation Status: With Dev Culture. Preservative Measures: Videography, Photography and recording. Illustration (Photograph, etc,): Information Source: Coordinator:

Page No.210

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Baadi Gana Songs of Baadi
Region Ghansyali Town State Uttranchal District/Tehsil Tehri Garwal Ethnic Group Caste Tribe Baad Others Others Participation Individual Community Both SocioReligious Religoius cultural Magical Significance Profane Festive Festive Description:. Former musical generologists of the Raja of Tehri. This community has lost their source of Patronage in the years since Independence. Now they are rarely called to perform songs at marriages and Ramlilas. Details of Individual/ Shiv Charan -not the jilla panchayat leader, but the baadi Group Associated with the community. Tradition Economic Status Extremely low mostly dependent on family members living (Group/Individuals) in plains. Preservation Status: Most of these songs, which are the root of all the folk music of Uttranchal, are nowhere recorded and are in the process of being lost. Preservative Measures: Support their initiative to start a folk music and dance school in Ghansyal. Illustration (Photograph, etc,): Information Source: Stenfan Fiol Coordinator:

Page No.211

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Laman Bajuband Shepherd songs, Love songs.
Region Haripur (Luwanu village) State Uttranchal District/Tehsil Dehradun Distt. Ethnic Group Caste Dakki Tribe Others Participation Individual Male Community Both SocioReligious Profane cultural Magical Significance Profane Festive Festive Description:. These songs reflect a way of life fast dispersing, when grazing animals on the high posture was the primary economic means of the people of the area. With the destruction of forests and bugwal has also come the destruction of these romantic songs that would be sung across the mountain valleys. Details of Individual/ Deewan Singh is the family group leader, home in Kwanu Group Associated with the village Haripur. Dakki (Bajgi) community, a family of some25 Tradition people. . Economic Status Low, trying to survive from concerts. (Group/Individuals) Preservation Status: These songs are one part of their Repertoire. Preservative Measures: Support their initiative to start a folk music and dance school in Ghansyal. Illustration (Photograph, etc,): Information Source: Stenfan Fiol Coordinator:

Page No.212
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Sardi Sarangi (Local version) Bawar above Dakana Uttranchal Uttarkashi Dakki (Bojgi) Male Male/Female/Both .
This local instrumental tradition of Sardi (local Sarangi) has only to living exponents in the entire area of Bawar. It would be played at all temple functions with dhol/damoun to accompany singers and solo as well. Details of Individual/ Have to check the names both man in their 70s Ghananand Group Associated with the Tradition Economic Status Very low only (Group/Individuals) Preservation Status: Almost extinct the only instruments that survive are in the hands of these two. Preservative Measures: Allow one or both of them to teach within the hills thereby passing on this musical tradition. Illustration (Photograph, etc,): Information Source: Stefan Fiol Dhradun 09412998070 Coordinator: Virendra Bangroo

Page No.213
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Biya Nam/Jora Nam Marriage songs North - East Assam All districts of nppu and middle Assam Assamese Hindu castes Some plains tribes Female Female It is a secular tradition of some songs
There are two types of Biya name 1) Purely ritualistic in which names of Rama, Sita, Shiva and Parvati is used or some episodes of Ramayana or Purana are narrated ; 2) Jora nam are a kind of song just for sheer entertainment and humar . In Jora nam a kind of competition ensured in between the girls in brides group and the girls group through appropriate Jora nam. Most of these songs are criticism of individuals, brides or the grooms or their relatives present on the occasion. Details of Individual/ Hindu Assamese caste groups specially the women folk. Group Associated with the Tradition Economic Status There is no economic significance (Group/Individuals) Preservation Status: To some extent continuing in villages. Preservative Measures: Except for documentation by individual scholars, there is no concerted effort. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.214
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Dhainam/Nisokani Geet Folk lullaby North - East Assam All districts Assamese Hindu castes Some plains tribes Female Male/Female/Both This is a secular folk song tradition
This folk song tradition of Dhainam (song of the foster mother) or Nisukani Geet reflects an interesting aspect of Assamese social life and its philosophy Through these songs expressed in simple language. In many cases name of Rama is frequently used to initiate the song. Details of Individual/ Assamese Hindu castes as well as some plains tribes. Group Associated with the Tradition Economic Status There is no economic significance in this tradition. (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Some Assamese modern singers tried to promote these sones in the past. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.215
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Vairagi Geet Folk song of Aseeties North East India Assam All districts of Assam Assamese Hindu castes Some plains tribes Male Male/Female/Both There are philosophical song Somewhat religious
Vairagi songs are sung by roaming ascetics called Vairagi. The central theme of these folk song reveal detachment of the worldly life which is perceived as asar (without any aim/meaning) everything in this world is deceptive. Details of Individual/ Assamese Hindu castes Group Associated with the Tradition Economic Status There is no district economic significance (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Some Assamese modern singers tried to revive in the past. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.216
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Bangeet Folk song of the nature North East India Assam Upper Assam districts Assamese Hindu castes Some plains tribes Assamese Muslim Male/Female Male/Female/Both These are secular folk songs
Ban geets are different from the Bihu geet in Assam. Bihu geets is the folk descriptive account of the nature. Sometimes Ban Geet tunes are identical with Bihu geet having quick rhythm. The Ban geet a Tukari (one stringed musical instrument) is used by the singer. It is a solo song unlike Bihu geet. Details of Individual/ Assamese Hindu castes, Muslims and some plains tribes. Group Associated with the Tradition Economic Status There is no economic significance (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Some Assamese modern singers tried to revive this folk song. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.217
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Puma zai/Tlanglam zai Folk songs North East India Mizoram All districts Mizo Male/Female Both These are secular folk songs
These folk-songs were sung during community feast and the folk dancers. Most of these folk songs were popularized during the early phase of conversion into Christianity in Mizoram to oust Christian hymns. Details of Individual/ All the Mizo clan groups. Group Associated with the Tradition Economic Status There is no district economic significance (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.218
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Thangtung Tamrick Jews hisp North East India Mizoram All districts Mizo Male Male/Female/Both It is a secular musical instrument
This musical instrument is made of a piece of bamboo of about 4 inches in length, which is cut skillfully to kept a tongue like appendix in between. This instrument is played by using the finger and holding the instrument in the mouth of the player. Details of Individual/ See the Mizo clans. Group Associated with the Tradition Economic Status There is no economic significance (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Nothing special for far. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

Page No.219
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Kolhapur Maharastra Shahir Gondali Male/Female Male/Female/Both
Rastriya Pawada or Samajik geet Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.220
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Maharastra Latur, Ujini Dangar Tribe Male/Female Male/Female/Both
Dangar geet. In appreciation of Gurudev. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator: Dr. Gautam Chatterjee

Page No.221
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Kurumkuzhal A musical instrument in Sopana practice Kerala
Kurumkuzhal is the only available melody instrument of Kerala. As such it is the sole testimony to the whole tradition of Sopanam music of Kerala. Similar to Shehnai in size, it is actually a miniature pipe. Unfortunately, the possibilities of this instrument are not adequately explored, nor its use documented. The project aims at focusing on these aspects and exploring the possibilities of finding out its stature as a solo instrument. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.222
RITUALS

Page No.223
General Form:
Art/Crafts/Music/Dance/Rituals/Festivals/Others performing
Ritual
Name of the Tradition Local
English Equivalent
Sangadan Life cycle ritual

North-East Ttipura North Tripura District Chakma Both It is a religious function connected with the life-cycle. Chakmas are Buddhist by religion.
Provenance Ethnic Group Participatio n
Region State District/Tehsil Caste Tribe Others Individual
Community SocioReligious cultural Magical Significance Profane Festive Description:
This is a life cycle ritual performed by both the men and women at particular stage of life. Details of Individual/ Group Associated with the Tradition Economic Status This is a ritual. There is no economic significance as much. (Group/Individuals) Preservation Status: Chakmas do not observe this ritual now. Preservative Measures: Illustration (Photograph, etc,): Information Source: A.K. DAS

Page No.224

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dev Bartha The story of gods
Region Parvati valley State Himachal Pradesh District/Tehsil Kullu Ethnic Group Caste Thakur Tribe Others Participation Individual Male Community SocioReligious . cultural Magical Significance Profane Festive Description: Dev Bartha the story of gods is sung on religious occasions and festivals in the village. The songs traces the origin of village god and the rituals associated with the temples. This is a dying tradition in Himachal and there are very few takers for this. There has been no effort to compile the songs. Sh. Amarnath Thakur apart from having the entire Dev Bartha in his memory is also familiar with the old dalects which have became extinct new. Details of Individual/ Sh. Amarnath Thakur Group Associated with the R/o Village Tosh, kullu, H.P. Tradition Economic Status Sh. Amarnath Thakur is a farmer (Group/Individuals) Preservation Status: This Tradition is loosing ground as there are few takers. Moreover, it is in old dilect and at many places the singers even does not know the meaning of verses Preservative Measures: Dev Barthas need to be recorded and made available in printed form. Illustration (Photograph, etc,): Information Source: Virendra Bangroo

Page No.225

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Horn Lok Natya
Region North India State Himachal Pradesh District/Tehsil Kullu and Chamba Ethnic Group Caste Swangis Tribe Others Participation Individual Male Community Male SocioReligious .Religions and Profane cultural Magical Significance Profane Festive Description: Horn Filk Theater is played by swangi in Kullu and Chamba Dists. Of Himachal Pradesh. This Folk form of theatre happens in the remote villages of Kullu and Chamba in between the month of October and January. Before twenty year, The Swangi used to go one village to other village to play the Nakkar. The peoples used to give them Rupees, clothes etc. in shape of their wages. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Swangis Low
Preservative Measures: Videography Photography and Recording Illustration (Photograph, etc,): Information Source: Coordinator: Virendra Bangroo

Page No.226

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dev Gatha Songs of God and Goddesses
Region North India State Himachal Pradesh District/Tehsil Kullu, Mandi, Shimla & Kimmaue Ethnic Group Caste Tribe Tribe in Kimmaue Others Gurs of Devtas Participation Individual Male Community SocioReligious .Religious, with Devtas cultural Magical Significance Profane Festive Description: In the month of March & February the Gods and Goddesses of Kullu, Shimla, Mandi & Kimmaue Distt, came back frm the Darbar of Raja Indra, The kings of Devtas to home on coming the Gurs (Chelas) of Devta relates the History of his Devta. He also relates in his story which is called `Bhartha his first attendance on that village and from where he has arrived. Now a days these Bharthas are dying day by day. There fore there is very much need to preserve these Bharthas.
Details of Individual/ Gurs of Devtas Group Associated with the Tradition Economic Status Normal (Group/Individuals) Preservation Status: Videogaphy, Photograhy and Recording writing Preservative Measures: Illustration (Photograph, etc,): Information Source: Coordinator: Dr Surat Thakur & Virendra Bangroo

Page No.227

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Karai Kanoiboi Death Ritual
Region North-East India State Manipur District/Tehsil Tamenglong Dist. Ethnic Group Caste Tribe Kacha Naga Others Participation Individual Community Both SocioReligious It is a traditional religious function performed by the clan cultural Magical member of the deseased Significance Profane Festive Description: This is a kind of farewell ceremony of the dead, which starts with the sacrifice of a chicken (kasirui). At a later stage this checken is through away in the jungle. Durng the ritual mourners sing lamentation. Amimals such as cows, baffalos and mixthuns are sacrificed and the meat distributed among the mourners. The body is put in a coffin to the grave and buried. The dead body is buried along with his personal possession such dao (cutting implement), shield, choked meat, rice-beer, clothes etc. The grave is enclosed with a bamboo frame. Food is offered every day, until chakok rite. Afin which family is purified. Details of Individual/ All the class groups of Katha Naga Group Associated with the Tradition Economic Status There is no direct economic significance of this rites. (Group/Individuals) Preservation Status: Due to conversion into Christianity This ritual is gradually on the verge of wane. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.228

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Tulani Biya/Shanti Biya Puverty ritual
Region North-East India State Assam District/Tehsil All districts of Assam except each/Karli Ethnic Group Caste All Hindu castes Tribe Others Participation Individual Female Community Female SocioReligious .It is a ritual of traditional practices. It is not strictly cultural Magical religious. Significance Profane Festive Description: This traditional ritual starts with first menstruation cycle of young girls. The girl is confined in a room for one week not to be visited by male members. After one week she is ritually bathed by womenfolk smearing turmeric and linted (`mati-mah) paste on her face and body to the accompaniment of folk-songs meant for such occasion. She is then directed to circumbulate around the `bay (make-shift structure of banana trees) first taken by mother followed by other members and relatives. The girl then puts on best silk clothes, traditional ornaments such as gold chitipati (head land), muthikharu or gamkharu (gold bangle), Necklace Of various kinds finger rings etc. like a bride she is allowed to sit in specially decorated space to be greeted by relatives and friends giving gift and blessings. Details of Individual/ Assamese Hindu castes Group Associated with the Tradition Economic Status Peasants in most cases. There is no economic significance (Group/Individuals) except for a indirect announcement that the girl has attained marriage age. Preservation Status: It is a dying tradition. Preservative Measures: Nothing so far. Even in urban areas it is now kept as a secret that a girl has reached puberty. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das.

Page No.229

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Biyakhaa Marriage ritual
Region North-East India State Meghalaya District/Tehsil Garo Hills Ethnic Group Caste Tribe Garo Others Participation Individual Community Both SocioReligious This is a social function cultural Magical Significance Profane Festive Description: Traditional Garo marriage starts with the selection of the boy by a girl. This is followed by the practice of the groom capture by the relatives of the girl. This is done three times. If the boy escapes for the fourth time it shows his unwillingness. After the third customary third escape the marriage is performed as per social customs. One of the customs followed is a typical example of episcopology. In this custom a priest cut the heads of two chicken and throw on the ground. If the both heads face each other it is taken as a good omen. After this oil is poured on ritual fire and worship sun-moon, fire and the creator for prosperity and progress. At the end feast is held. Details of Individual/ Garo tribe of Meghalaya specially the non-Christian Garo. Group Associated with the Tradition Economic Status There is indirect economic significance. (Group/Individuals) Preservation Status: It is almost extinct tradition. Preservative Measures: Nothing Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.230

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Ka Jiyang Puikha Traditional Marriage
Region North-East State Meghalaya District/Tehsil Khasi Jayantia Hills Ethnic Group Caste Tribe Khasi Others Participation Individual Community Both SocioReligious It is a customary practice cultural Magical Significance Profane Festive Description: Among the Khasi there are three types of marriages are prevalent 1) Pinhear Sinjat 2) Lamdoh, 3) Lingam, The first one is generally practiced. Those Who dont want to spend money go for the other two. In the first system of marriage relatives of the groom have to visit three times brides house. On the third visit they finalise the date, place and other paraphernalia of marriage. On the day of the marriage the groom wears traditional dress Dagri (head-gear), Dhoti (lower garment) and arnaments and goes to the brides house and take his special seat and the bride seat on his left-side. During this time exchange of better ment lago, Kakiat (local wine) takes plan between the respective families. After this, the groom puts on gold ring to the bride and vice-versa. This is followed by exchange of bags of rice. At this stage lyngdoh (priest) appears and pours wine of the bags of rice and place three dried fishes. Lyngdoh then invokes gods and goddess and declare the boy and girl as the husband and wife. After this the priest pours wine three firms and say `hai-ho. This is followed by testing wing the rice and wine offered on the occasion. Details of Individual/ Non-Christian Khasi Group Associated with the Tradition Economic Status There is no direct economic significance (Group/Individuals) Preservation Status: Dying tradition. Almost out of fashion due to Christianity Preservative Measures: Nothing special so far. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.231

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others U-Thlen Snake worship
Region North-East State Meghalaya District/Tehsil Khasi and Jayantia Hills Ethnic Group Caste Tribe Khasi Others Participation Individual Female Community SocioReligious This is a magial practice to obtain wealth. cultural Magical Significance Profane Festive Description: This magical practice is prevalent only among the `clans beliving in U-thlen worship. The woship is done by offering humon blood. In recent time blood was secretely extracted from the nose of children and offered to the snake. In lieu of blood human hair, nail and even a piece of app is also used in this worship. Those involve in extraction of blood is known as nonsemoi. The worship is done by woman priestees. It is believed that the person whose blood is extracted dies after the magical rites. Details of Individual/ Particular clan groups is associated with the practice. Group Associated with the Generally non-Christian Khasi are involved in this rites. Tradition Economic Status This ritual is performed to increase wealth of a person. (Group/Individuals) Preservation Status: Dying tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.232

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Dhutimiloi Puberty ritual
Region North-East India State Tripura District/Tehsil South Tripura District Ethnic Group Caste Tribe Haram Others Participation Individual Male Community SocioReligious It is a religious olsuvanu connected with the life-cycle. cultural Magical Significance Profane Festive Description: Dhutimiloi ritual is performed when the young boys reaches the age of puberty i.e. about 10-12 years. During this ritual boys area allowed to wear only small piece of loin cloth (langta) to cover their genital and undergo a period of pollution. After which purification ritual is performed by achai (priest) and boys are accepted as the member of the society. Details of Individual/ All the clan groups of the Halam Group Associated with the Tradition Economic Status Nothing significant (Group/Individuals) Preservation Status: Dying tradition. Rarely practiced in urban areas. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.233

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Pautakhutuni Sacred thread ceremony
Region North East India State Tripura District/Tehsil South Tripura District Ethnic Group Caste Tribe Jamatia Others Participation Individual Male Community SocioReligious It is a religious ceremony marking life-cycle of man.. cultural Magical Significance Profane Festive Description: This ceremony is performed when a boy attains the age of 10 to 12 years. This is not exactly a puberty ritual something like Janeu (Sacred thread) ceremony of the Hindu Brahmin ritual purification is done before putting a thread around the neck. This is a symbolic ritual performed to accept the child in the society. Details of Individual/ There is no direct-economic significance in this ritual. Group Associated with the Tradition Economic Status It does not reflect any economic status. (Group/Individuals) Preservation Status: Dying tradition due more rigoroms Hindu cultural influence Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.234

English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dhutimiloi Puberty ritual
Region North-East India State Tripura District/Tehsil South Tripura District Ethnic Group Caste Tribe Halam Others Participation Individual Male Community SocioReligious It is a religious olsuvance connected with the life-cycle. cultural Magical Significance Profane Festive Description: Dhutimiloi ritual is performed when the young boys reaches the age of puberty i.e. about 10-12 years. During this ritual boys are allowed to wear only small piece of loin cloth (langta) to cover their genital and undergo a period of pollution. After which purification ritual is performed by achai (priest) and boys are accepted as the member of the society. Details of Individual/ All the class groups of the Halam Group Associated with the Tradition Economic Status Nothing significant (Group/Individuals) Preservation Status: Dying tradition. Rarely practiced in urban areas. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.235

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Lampra Ritual of Lampra
Region North-East India State Tripura District/Tehsil North Tripura District Ethnic Group Caste Tribe Uchai Others Participation Individual Community Both SocioReligious It is ritual of warding off of evil spirit cultural Magical Significance Profane Festive Description: Uchai perform this ritual to appeare local village deity lampra. Sacrificing of chicken and offering it to the dirty is peformed by the local priest. It is believed that Lampra, if appeared, ward off evil spirits for the village. Details of Individual/ This is performed by the community during desease and death. Group Associated with the Tradition Economic Status There is no economic significance as such in this ritual. (Group/Individuals) Preservation Status: Dying tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.236
Art/Crafts/Music/Dance/Rituals/Festivals/Others Agricultural practices and rites Karnataka Dakshina Kannada Coastal area
English Equivalent
Description: Many of the traditional practices connected with the different phases of cultivation are on the wane owing to forces of modernisation. These practices are closely connected with the belief systems, cultural values, social patterns, knowledge of the farming processes and an emotional and spiritual attachment to nature and the environment. It is necessary to preserve knowledge of the traditional agricultural practices as they reflect the native wisdom in harnessing the forces of nature with advantages both to nature and mankind. Festivals and Rites: Vishu (reflecting traditional bond between landlord and tenants), Keddaso (A ritual in which mother earth is treated as a woman in menstruation); Eighteenth Day of Paggu month: Commencement of sowing after formal prayer to the family deity Ingesting the juice of the bark of pale tree on the new moon day of Ati month (preventive medication), protection of fields Ati Kalenja, Sonada Jogi preventive measures supported by belief systems Harvest Festival- bringing home new harvest ceremonially Deepavali, worship of Bali, worship of the cattle Rituals connected with second/ third crops Suggi and Kolake Performances, sport, other hobbies a) Hunting during Keddaso b) Ati Kalenja, Sonada Jogi (ritualistic) c) Singing harvest songs d) Kambala e) Cock fight f) Games g) Bhuta performances

Page No.237
Feasts, special dishes etc. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.238
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Devara Kaadu Sacred Grove /forest Karnataka Kodagu
Description: In each village in the Kodagu district of Karnataka, there is a sacred space of nearly two to three acres. It is called devara kadu or scared space. All such sacred areas are maintained by people and are registered as devara kaadu. Each area is reserved for a particular deity. No cultivation is allowed in that land. Pruning, burning, clearing, felling of trees are also prohibited. There are 1,214 Devara kaadus that cover a land area of 2550 hectares in Kodagu area. Majority of those covers an area of nearly three to five acres. Only five Devara kaadus cover more than 100 acres namely these are Igguthappa Devaru kaadu (358 acres), Kaatakeri Eshwaru Appandriappa Devaru kaadu (323 acres), Valrur Thyathur Basaveshwara Devaru kaadu (304 acres), Mahavishnu Devaru kaadu (208 acres) and Ayyappa Devaru Kaadu (141 acres). Most of these sacred forests are reserved for deities such as Ayyappa, Bhagavathi, Bhadrakaali, Mahadeva, Chaamundi, Harijana Deva, Vishnumurthy, Basaveshwara, Durgi, and Maramma. Since this ritual associated with this has remained obscure so far. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.239
Art/Crafts/Music/Dance/Rituals/Festivals/Others Tribal Life Styles Western Ghats Karnataka North Canara, South Canara, Shimoga and Coorg
English Equivalent
Description: There are around 50 tribal Communities in Karnataka. They can broadly be classified into two types - the gypsies and settlers. The gypsies are scattered in the plains of Northern Karnataka. The settlers could be found in the forests of the Western ghats lying in the districts of North Canara, South Canara, Shivamogga, Chikamagalur and Coorg. Western Ghat is identified as one of the hot spots of bio-diversity in the world. Even today in this region we can find a number of tribes engaged in food gathering, hunting, shifting cultivation and as agricultural labourers. Their Folklore, Arts, thought and way of living. are very interesting. Not adequate information about the hill tribes of Sahyadri ranges is documented. Those who speak Kudiyas Kodava language, Malekudiyas Tulu, Yaravas Yarava, Meramans ethnic stocks are those who use Tulu, Koragas Koraga, Kunibis Konkani mixed Marathi, Gowligas Marathi as well as those of Kannada are in small number. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.240
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Kadalkodadi Sea court Kasaragodu. Rituals associated with the sea. Kerala Kasargod dist.; Kottikulam, Kizhur, Kumbla
Description: It is a traditional system prevalent among the Mukkuvas (Fisher man) of North Kerala.It is a semi judicial system with the religious sanction. When a member does any wrong, he will be summoned to the religious place (Temple) at a pre fixed time and the charge against him is read out to him and asked to explain himself. The culprit has the right to disprove the complainant's case. If the complaint is corroborated with evidence, the heads of the temple (Oracles) pronounce judgements. The punishments are usually in the form of fines, offering to the temple, segregation and ex communication. Even now this system is prevailing among the fishermen of Kottikulam, Kizhur, Kumbla etc. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.241
Art/Crafts/Music/Dance/Rituals/Festivals/Others Kannal Kalampattu Kerala Kannur district and coastal area like Mattul Panchayath, Narath, Payangadi, Valapattanam etc
English Equivalent
Description: This is a rare magic in vogue in the Kannur district of Kerala. This is done to ward off the evil spirits that enter into the body of women among the Pulaza community (SC) and is believed to cause infertility. A dance drama called chimmanakkali is performed during this time. It is also a form of entertainment. It is also performed for a smooth childbirth. A kalam (floor drawing) is drawn in front of the house and the affected woman is made to sit on it. The artistes start singing the song with the accompaniment of instruments. It starts in the twilight and ends next morning. There are also several performances of the same evil spirits which makes the environment frightening. The lady falls into a trance and rubs the kalam with her head or body. It is believed that after this she will be able to give birth to a healthy child. This is on the verge of extinction, as nobody prefers to use magic for delivery at present. Only very few artistes are alive to conduct these rituals. The main objective is to conduct studies or researches on these magic arts documentation in a scientific way. Recording of songs and visuals are also necessary to explore the science behind the cure. Chimmanakkali is also performed in connection with Kannalkalampattu. This is a rural drama narrating a story. Further study on the history of drama is also possible if it is documented properly. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.242
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Cult of Peramtallu women deities and Deification of women Andhra Pradesh Hyderabad, Guntur dist., Krishna dist., Godavari dist.
Description: The worship of woman as mother goddess is an age-old tradition. The female entity is considered to be the personification of fertility and protector of the lives of humankind. Two types of goddesses; yonija and ayonija are observed in traditional practise. Tradition reveals deification of women only after their demise. Peramtullas are unwidowed women who had sacrificed their selves for noble causes. This project aims at the identification of Peramtullas in different spatial realms (home, community and region) and their cult centres. Collection and documentation of oral tradition, literature etc. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.243
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Paanaraata Rituals in Coastal Karnataka Karnataka Coastal Karnataka, Kundapura, Udupi
Description: Paanaras belong to the Vaidya community. Once a year offerings and rituals are conducted in a doddamane and are known as mandala seve / mandala bhoga / Dakkebali. There are two orders of rituals observed; 1. Similar to the Kola tradition of Tulunadu, 2. Similar to the Nagamandala tradition. The rituals are associated with the performance and accompanied with musical instruments. During the performance which eulogises the deity, the performer adorns different costumes like that of the ardhanari and others. The accompanying songs are also unique and worth documenting. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.244
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Harivana Seva The Dvaita-Vaisnava tradition Karnataka Udupi, Sosale, Bangalore, Mantralaya, Sonde and few other places in Karnataka
Description: The hard-core dvaita philosophy has been simplified by the Haridasas of Karnataka. Haribhajana paddati, a tradition of singing the philosophical tenets of Madhvasiddhanta. It is sung in chorus along with the rhythm of brass cymbals and clapping by the devotees. The literature for the compositions is sourced from Bhagavata Purana. The Bhakti movement initiated by Madhvacharya, in 13 th century was carried on further his disciples Jayatirtha and Vyasaraya. In the 16th century, the latter promoted the devotional movement known as Dasa-kuta comprising a strong group of saintly persons. Notable among them were Purandaradasa and Kanakadasa, Gopaladasa, Vijayadasa and others whose songs have popularised the Bhakti cult of Madhva tradition. This unique Hari Bhajana tradition is special in the monastic tradition of Madhva community in Karnataka. Harivana seva is the climax point in the Bhajana system. It was quite regular in most of the monasteries earlier. But now we get to see this ritual of singing and dancing very rarely. It is offered on the Ekadasi night, (ritual fasting once in 15 days by the madhvas, observing the day only with a spoon of sacred water). The svamiji of the mutts also partake in the Bhajan. This goes on from evening to mid-night. The svamiji, enters into a trance, carrying a big brass plate with tulasi leaves on his head and start moving and stepping rhythmically. The purity of this tradition is preserved in a few monasteries. This ritual usually takes place during the chaturmasa Puja, During this period the pontiffs go out of their own monastery to a holy place and on the Ekadasi they perform Harivana seva. The duration can be about four months for documentation and two months for writing the report. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals)

Page No.245
Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

Page No.246

English Equivalent
Surya Darshan
Region North-East India State Tripura District/Tehsil West Tripura District Ethnic Group Caste Tribe Tripuri Others Participation Individual Community Both SocioReligious .It is a religious ceremony performed to end birth taboo. cultural Magical Significance Profane Festive Description: This ritual is performed on the 21st day in case of boys after birth and 30 days in case of girl in urban area. Ritual involve bringing the child to the courtyard for the first time draped in a new cloth. A woman holds umbrella over the child. The baby is shown owathap deity. The women carrying the baby reaches the door at this time mother of the child washes the feet of the women and makes her sit on a mat with the child. The Ochai (priest) then aimmbulate the child carrying mud, paddy grass and cotton. He also takes on egg all these things also touches the head of the child. Next he warm his hand on a flame and touches babys face. Finally Ochai blesses the baby. Details of Individual/ This is a religious ceremony performed for purification and end Group Associated with the of pollution. Tradition Economic Status There is no economic significance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.247

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Pre-Jer Naming ceremony
Region North-East India State Meghalaya District/Tehsil Khasi and Jayanita Hills Ethnic Group Caste Tribe Khasi Others Participation Individual Community Both SocioReligious It is a sort of religious ceremony performed for wall-being cultural Magical of a new born child. Significance Profane Festive Description: The name giving ceremony is performed in the early morning the next day after the birth of a child. Rice soaked in water is pouned as soon as the day-breakes and distributed among the relatives present after the naming ceremony is performed. After the unbelieal Lord is ext. replicas of tools and weapons are specially bows and arrows for boys and a das for girls are prepared. An earthen pot with a tender leaf, dried fish, turmeric power and rice beer is placed near the hearth. The priest takes the articles (rsham) pour water on rice-beer and other articles and invoke God and amustors to witness the ceremony. Names are suggested by relatives one by one and the priest pours location. Only that name is selected which is marked by a drop of beer sticking to the mouth of the jar invocation is done again to obtain blessings. The rsham are mixed and places in new boom. Details of Individual/ Khasi tribe of Meghalaya (non-Christian) Group Associated with the Tradition Economic Status No direct economic significance (Group/Individuals) Preservation Status: Nothing special Preservative Measures: Almost extinct Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.248

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Chiranba Festival Sanamahi (presiding D.)
Region North East India State Manipur District/Tehsil Imphal valley Ethnic Group Caste Meitei Tribe Others Participation Individual Community Both SocioReligious It is a somewhat religious festival cultural Magical Significance Profane Festive Description: This festival is performed in the month of Lamda (mid April). This festival is meant for the appeasement of the Pre-Hindu presiding deity-`Sanamahi. On this auspisous day people clean their homes, remove all the earthen pots, wear new clothes and eat alone in the house. This festival coineids with the Assamese New year Rongali Bihu and have similarity. Details of Individual/ All the clans of the Meiteis Group Associated with the Tradition Economic Status There is no direct economic significance (Group/Individuals) Preservation Status: Because of the Hindu influence, a degenerate is noticed in recent times. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.249

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Rishasharoinomwng Puberty ritual
Region North-East India State Tripura District/Tehsil South Tripura District Ethnic Group Caste Tribe Jamatia Others Participation Individual Female Community SocioReligious It is a religious observance performed by women fond. cultural Magical Significance Profane Festive Description: This ritual is performed at the time of first menustrual period of girl i.e. about 11-13 years of age. The girl undergo a period of pollution and taboo followed by a purification rite. The girl is then given a risha(breast cloth) to cover the breast for the first time. This ritual is performed by Ochai(Preist). Details of Individual/ There is no direct economic significance in this life-cycle Group Associated with the ritual. Tradition Economic Status It does not reflect any economic status of any group. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr.A.K.Das

Page No.250

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Lai Haroba Rejoicing of the Gods
Region North East India State Manipur District/Tehsil Imphal Ethnic Group Caste Mitai Tribe Others Participation Individual Community Both SocioReligious It is a purity religious function for appeasement of local cultural Magical deities. Significance Profane Festive Description: This ritual leads to a 20 days festival of dancing and singing. It also commits of certain traditional relitudistic practices. It is a pre-Hindu magico-religious practice controlled by sacred specialist(Maica). Details of Individual/ All Meitei class groups Group Associated with the Tradition Economic Status There is no direct economic significance in this ritual. (Group/Individuals) Preservation Status: A gradual degeneration is noticed. Preservative Measures: Performance continues with community effort only. Illustration (Photograph, etc,): Information Source: Dr.A.K.Das

Page No.251
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Bakoha Kam Ear Piercing ritual North-East India Tripura North Tripura districts Uchai Both It is a simple ritual connected with piercing of ear of a child.
Description: Bakchakam ritual is performed when the child is five months old. The ear of the child is ritually pierced by a specialist. The girl child is given a bead necklace on this occasion. Details of Individual/ This is a ritual performed by individuals in their home. Group Associated with the Tradition Economic Status There is no economic significance as such. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.252
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Art/Crafts/Music/Dance/Rituals/Festivals/Others Risasaromani Puberty ritual North-East India Tripura South Tripura districts Noatia Female It is a brief ritual performed by women folk.
Description: Risasaromani is a brief puberty ritual performed in respect of the girl after the first manustral period. The girl is kept in confinement for some days followed by ritual purification. She is then given a risa (breast cloth) to wear for the first time. Details of Individual/ This ritual is performed women folk mostly relative and Group Associated with the friends. Tradition Economic Status There is no economic significance in this ritual. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

Page No.253
General Form: Name of the Tradition Provenance Ethnic Group Participation Sociocultural Significance Description: Kalidas Ganesh Puran Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Local
English Equivalent
Solhapur Maharashtra Pandarapur Gondal
Illustration (Photograph, etc,): Video Information Source: Namads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

Page No.254

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Ker Puja Worship of God North-East India Tripura North Tripura District
Ethnic Group
Caste Tribe U-chai Others Participation Individual Community Both SocioReligious This is one of the important ritual. This is also a cultural Magical community festival. Significance Profane Festive Description: Ker Puja among the U-chai (and other neighbouring tribes) is an important religious performance. During this performance out siders are not allowed to enter the village. It is strictly taboo for outsider-bracking of which may bad to retaliation. This is performed by the achai (priest) and community celebrates it as a major festival. Details of Individual/ Still performed only among the non-Christian U-Chai in Group Associated with the interior villages Tradition Economic Status There is no direct economic significance in this ritual as such. (Group/Individuals) Preservation Status: Dyng tradition among the u-Chai Preservative Measures: Nothing special so far Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

Page No.255

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Horn Lok Natya
Region North India State Himachal Pradesh District/Tehsil Kullu and Chamba Ethnic Group Caste Swangis Tribe Others Participation Individual Male Community Male SocioReligious .Religions and Profane cultural Magical Significance Profane Festive Description: Horn Filk Theater is played by swangi in Kullu and Chamba Dists. Of Himachal Pradesh. This Folk form of theatre happens in the remote villages of Kullu and Chamba in between the month of October and January. Before twenty year, The Swangi used to go one village to other village to play the Nakkar. The peoples used to give them Rupees, clothes etc. in shape of their wages. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Swangis Low
Preservative Measures: Videography Photography and Recording Illustration (Photograph, etc,): Information Source: Coordinator: Virendra Bangroo

Page No.256

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Dev Gatha Songs of God and Goddesses
Region North India State Himachal Pradesh District/Tehsil Kullu, Mandi, Shimla & Kimmaue Ethnic Group Caste Tribe Tribe in Kimmaue Others Gurs of Devtas Participation Individual Male Community SocioReligious .Religious, with Devtas cultural Magical Significance Profane Festive Description: In the month of March & February the Gods and Goddesses of Kullu, Shimla, Mandi & Kimmaue Distt, came back frm the Darbar of Raja Indra, The kings of Devtas to home on coming the Gurs (Chelas) of Devta relates the History of his Devta. He also relates in his story which is called `Bhartha his first attendance on that village and from where he has arrived. Now a days these Bharthas are dying day by day. There fore there is very much need to preserve these Bharthas.
Details of Individual/ Gurs of Devtas Group Associated with the Tradition Economic Status Normal (Group/Individuals) Preservation Status: Videogaphy, Photograhy and Recording writing Preservative Measures: Illustration (Photograph, etc,): Information Source: Coordinator: Dr Surat Thakur & Virendra Bangroo

Page No.257
General Form: Name of the Tradition Provenance Ethnic Group Local

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Ralee Vivah Marriage celebration of god and goddess Siva and Parvati Shivalik Hills Bilaspur, Hamirpur, Kangra, Una District of Himachal State Mainly except Schedule caste people. All other caste people.
Region State District/Tehsil Caste
Tribe Others Participation Individual Male Community Male SocioReligious .Religions cultural Magical Significance Profane Festive Description: The festival of Ralee vivaha is based on the puranic episode. It is believed that on this day Siva married his consort Parvati. This festival is celebrated in the Hindi month of Vaisakha on Sankranti. This festival is celebrated by the people of all castes and classes with great fanfare. However the believers of Islam and Harijans do not actively participate in it. This festival of epic marriage of Siva and Parvati is celebrated according to the Sanatani tradition. The unmarried girl and the women keep fast the whole day and only during the night they eat. Ritual and auspicious songs are sung. People sing religious songs in form of Bhajans and kirtan during the night and in the next morning they go to worship the nearby river and pond. The clay idols of Siva and Parvati are emersed into the water. If an unmarried I girl according to the local belief keeps fast and offers puja and rituals to Siva and Parvati it is sure to have a qualified husband of her choice. The form of this festival, is however changing day by day and in the changing situation very few women or men know the details of the ritual performance of this festival. It is therefore essential to preserve the essence of this festival as early as possible. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: All the castews people of Shivalik Hills participate except minor categories people. Low
Preservative Measures: In order to give an ideal situation of the songs and music sung and performed during the festival in the audio and video form so that people can see the current of change in changing time.

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Illustration (Photograph, etc,):
Information Source: Ram Mohan Sharma
Coordinator: Virendra Bangroo

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Jaladeva pujan (Kali Ita) Worship of god of rain
Region Bilaspur, Hamirpur, Una, Lower Solan district State Himachal Pradesh District/Tehsil Bilaspur, Hamirpur, Una, Lower Solan district Ethnic Group Caste All castes of Society Tribe Others Participation Individual Male Community Male SocioReligious .Religious cultural Magical Significance Profane Festive Description: In the society where multiple gods are worshipped every god is especially remembered and rituals are offered in specific time frame. For example there is separate timing for worshipping Agnideva (fire god), Anna deva (god of grain or foodsupply), Pawandeva (god of air) etc. Under this category of the tradition comes Jaladeva Indra who is locally remembered as Khawaajaa. As it is clear from the nomenclature he is god of water or rains. Durng the month of May and June people face disturbing heat and do not see even the trace of water or cloud in the sky. This god is worshipped through the rituals performance and it is believed that pleased with devotion and ritual performance offered to him by the people he creates clouds and water for saving the life of the people and give them fragrance of water and soothing atmosphere. During this ritual the youth of nearby villages and some aged people paste black chol or some black material on their face and cowdung paste on their body. Now keeping a basket in their hand they visit each and every house in their disguise and collect sugar and some sweet items.During the entire activity they keep on singing ritual songs in chorus. The meaning of the song is OH dear jaldeva (god of water!) Whom should we remember for help? Who will help us All the ploughmen are hungry Oxen are thirsty Please give us water in the form of rain! Please give us water in the form of rain! After this song one man is put in the hole and the hole is filled with mud upto his neck. This is treated as great austerity (Sadhana). And it is believed that water god ultimately listens to the call of the people. Finally with the collected sugar, Jaggery, flour etc. the sweet breads are cooked by the side of the big and small neibhouring rivers and water resources. Now the
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youth who is in hole is taken out and he is given the sweet bread to eat and water to drink. This sweet bread is distributed among the people as a prasada. This tradition is a dying tradition which needs immediate intervention for its protection and continuance. Details of Individual/ Young and mature people of the society takek part in the Group Associated with the function. Especially young boys. Tradition Economic Status (Group/Individuals) Preservation Status: This tradition is a dying tradition which needs immediate intervention for its protection and continuance Preservative Measures: Illustration (Photograph, etc,):
Information Source: Ramkrishan Sharma Coordinator: Dr Surat Thakur & Virendra Bangroo

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FESTIVALS

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Putala Biya Dolls mariage
Region North-east Asia State Assam District/Tehsil Kamrup Ethnic Group Caste Assamese Hindu castes Tribe Others Participation Individual Community Female SocioReligious It is a social custom performed for the well being of the cultural Magical people. Significance Profane Festive Description: this ceremony is performed by the womenfolk on the 6th day of Bohag (AprilMay) in the evening. In a selected home all the womenfolk of the village assemble. They buy from the market black and red yarn. Dolls made of a kind of straw, which are then covered with coloured yarn by wrapping round and round. Red yarns are wrapped around the doll groom while yellow yearn are for the bride. Other ritual connected with the marriage is same as followed in Hindu Assamese society. After the ceremony the dolls are put on a plaintain raft and left on the river stream. The raft contain a small but made of plaintain spathe and decorated with Vermillion. Details of Individual/ Assamese Hindu castes. Group Associated with the Tradition Economic Status This marriage ceremony is performed for well being of the (Group/Individuals) future generation. Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Kati Bihu or Kangali Bihu Festival of Autumn North-east Asia Assam All districts except Kachir, Karbi and Hindu castes as well as goalpara. Some plains tribes.
Ethnic Group
Caste Tribe Others Participation Individual Male/Female Community Both. SocioReligious It is a religious cum secular performance and festivities. cultural Magical Significance Profane Festive Description: Kati Bihu is performed by the Assamese Hindu castes in the first day of month of Kartik (Sept.-October). In this festival, every individual houses specially the young boys and girls plant Tulsi (Basil) in the court yard of respective house and a special alter of clay is made. In the evening Tulsi is offered coconut and sugar as Prasad, and the young boys and girls sing folk-songs (Bhajan) sitting in front of the Tulsi. In this Bihu festival eating, dancing, greeting is rarely done as it is the festival of the lean season. Details of Individual/ Assamese Hindu castes as well as some plain tribes. Group Associated with the Tradition Economic Status Peasants grouns. This festival is performed prior to the harvest. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Garu Bihu Festival of cow
Region North-east Asia State Assam District/Tehsil All Districts of upper Assam Ethnic Group Caste All Hindu castes Tribe Some plains tribes. Others Participation Individual Male/Female/Both Community Female SocioReligious It is a festive proceedings connected with annual cultural Magical agricultural cycle. Significance Profane Festive Description: The last day of Assamese calendar year called Sankranti falls sometimes on 13th April English calendar. On this day Assamese people celebrate the first day of the Bihu festival. On this occasion early in the morning people take their cattle to a near by river or water body for ritual bathing. After that both the young children throw cut vegetables such as gourd, brinjal, etc. on the cattle and recite the following Lao Kha begana kha, basare basare barhi ja, Mar kharu, Bapir Kharu tai nabi bar garu. After this cattle are allowed to graze in the field. Details of Individual/ Assamese Hindu caste groups in the villages. Group Associated with the Tradition Economic Status Peasants (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: There is an attempt to preserve this tradition by Bihu committees formed in different districts of Assam. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Mimkut Festival of the dead
Region North-east Asia State Mizoram District/Tehsil All Districts Ethnic Group Caste Tribe Mizo Others Participation Individual Community Both SocioReligious It is a partly religious festival in which offerings are given cultural Magical to the dead ancestors. Significance Profane Festive Description: This festival is performed at the time of harvesting new crops. A part of the crops such as Maize, cucumber, Watermelon etc. left in the field for the dead ancestors. For three days rituals of offering continues with singing. During this time the sound of ancestors come back and partake the offerings. Details of Individual/ All Mizo clan groups. Group Associated with the Tradition Economic Status No direct economic significance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Chapchar kut Agriculture festival
Region North-east Asia State Mizoram District/Tehsil All districts Ethnic Group Caste Tribe Mizo Others Participation Individual Community Both SocioReligious It is a completely secular event. cultural Magical Significance Profane Festive Description: This festival is connected with the beginning of the agricultural cycle- considered to be the most enjoyable festival. After the hard work of clearing jungle for the Jhum cultivation (Shifting cultivation), the village people resorts to the festival of dancing and singing. Details of Individual/ All the clan groups of the Mizos. Group Associated with the Tradition Economic Status There is no direct economic significance. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Klukhmi Festival of goddess of rice.
Region North-east Asia State Meghalaya District/Tehsil Bhoi Area Ethnic Group Caste Tribe Khasi (Bhoi) Others Participation Individual Female Community Female SocioReligious It is religious festival performed for good harvest. cultural Magical Significance Profane Festive Description: This festival is held in the month of March before the sowing season and after harvesting. In this festival goddess of rice and agriculture is appeased by performing ritual. Details of Individual/ Khasi clan of Bhoi area. Group Associated with the Tradition Economic Status This festival has some significance in the economic pursuit of (Group/Individuals) the people.. Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Ka Rongkhili Tiger Festival
Region North-east Asia State Meghalaya District/Tehsil Jaintia Hills Ethnic Group Caste Tribe War Khusi )Jaintia) Others Participation Individual Community Male SocioReligious It is a religious festival performed when a tiger is killed to cultural Magical invoke god. Significance Profane Festive Description: This festival is performed in the month of January-February. In this festival local deity is worshipped and appeased by offering food and drinks. Invokation is done by Priest. Details of Individual/ War Khasi or Jaintia tribe of Meghalaya. Group Associated with the Tradition Economic Status There is no economic significance directly as such. (Group/Individuals) Preservation Status: Dying tradition. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Tir Archery
Region North-east Asia State Meghalaya District/Tehsil Khasi and Jaintia Hills Ethnic Group Caste Tribe Khasi Others Participation Individual Male Community Male SocioReligious It is a kind of game among the Khasi. cultural Magical Significance Profane Festive Description: A plantain trunk cut into shape placed at the one corner of the shooting range as the target. A group of Archers shoot arrows at the target. The archer who has more arrows on the target is considered as winner. This game has turned into gambling in recent times. The archers are allowed to shoot ten arrows each. Total number of arrows on the target is considered as the lucky number in the betting that takes place before the shooting on a particular day. Now a days ball fixing is dne by the bookie by influencing and bribing the archers. Details of Individual/ Several groups are involved in this game of Khasi Hills district Group Associated with the Tradition Economic Status It has become a betting game in Shillong and other plans and (Group/Individuals) hence there is economic significance in this game. Preservation Status: Gradually in a dying state due to adverse impact on the society. Preservative Measures: Local govt. dissuades people from betting in this game. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Pawl Kut Harvest Festival
Region North-east Asia State Mizoram District/Tehsil All districts Ethnic Group Caste Tribe Mizo Others Participation Individual Community Both SocioReligious This is a secular festival for children. cultural Magical Significance Profane Festive Description: This is infact harvest festival performed at the end of harvest and specially meant for the children. This festival is marked with eating, drinking and merry-making. With the celebration whole village become lively and happy. There should not be quarrel between husband and wife. Everybody participates. Details of Individual/ All the clan groups of the Mizos. Group Associated with the Tradition Economic Status There is indirect economic significance. (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator:

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dhaja Worship of king Bali
Region Shivalik Hills State Himachal Pradesh District/Tehsil Bilaspur, Hamirpur Ethnic Group Caste Scheduled castes Tribe Others Participation Individual Community Both SocioReligious Religious, Magical cultural Magical Significance Profane Festive Description: Dhaja is a religious festival associated with a specific community of the people in the society. The chief god of this festival is King Bali who is described in the Quran as the king of Mythical lower world (Paatal). It is the principle god of the harijan community of this district. In order to please this god during the bad time the people worship him. It is celebrated the whole night in the form of Jagaran. It is celebrated any day or any tithi without any calculation of Sanskrit or Hindi calendar. This festival is associated with folk amusement as well. The heroic deeds of king Bali are sung in the form of ballad and narrated. The black magic and other associated things and diseases are cured during this performance of ritual. This form of creativity is also fast vanishing in the society. Details of Individual/ Only scheduled caste people arrange this ritual prayer of king Group Associated with the Bali. Tradition Economic Status (Group/Individuals) Preservation Status: Dying Tradition Preservative Measures: Nothing special Illustration (Photograph, etc,):

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Information Source: Dr. A.K. Das Coordinator

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Dholaru Mas
Region Shivalik Hills State Himachal Pradesh District/Tehsil Bilaspur, Hamirpur, Una, Solan Ethnic Group Caste Scheduled caste (Sanahi) Tribe Others Participation Individual Community Both SocioReligious Religous cultural Magical Significance Profane Festive Description: Besides the Siva vivaha festival people celebrate Dholaru Mas witheffect from Chaumasa of Sankranti to Mashant. The people of schedule caste visit every household and play Shahnai. This community is called Shanai jaat. Mainly children and old women put some musical instrument and by way of playing the musical instruments and beating the drum and singing the songs. They try to please Siva for the welfare of the people. In return people give them grains, eatables, cash etc. It is now loosing its original fragrance and deserves to be protected immediately. Details of Individual/ Only scheduled caste (Sanahi) people take part in this festival. Group Associated with the Tradition Economic Status Poor. (Group/Individuals) Preservation Status: This tradition is still alive. Preservative Measures: Nothing special Illustration (Photograph, etc,):

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Information Source: Dr. A.K. Das Coordinator:

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OTHERS

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Others Local

English Equivalent
Mun/Bungthings Shaman North East India Sikkim North, East, South and West districts Lepche Male/Female (male can only be Bungthiangs) It is a part time occupation. Some economic significance could be attached. It is hereditary occupation.
Description: The Mun are specialist who acts as intermediaries between man and god. They are also powerful magician. They appeared god benevolent then as well as malvolini Mun. Details of Individual/ Group Associated with the Tradition Economic Status This is performed on special occasion (Group/Individuals) Preservation Status: This tradition is gradually dying. Preservative Measures: Nothing special Illustration (Photograph, etc,): Information Source: Dr. A.K. Das

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Performing Mukha Mask North-East India Assam Nowgong/Jorhat/Lakhimpur Assamese Hindu Caste Male It is used in Bhawona performance in Vaisnava Satva (monastery)
English Equivalent
Description: Various types of mask representing Gods and Goddesses baffoon, Hanuman, Ravana and other epic characters etc. are made of wood, papier mashie, cloth in bamboo frame are made artistically. Details of Individual/ Group Associated with the Tradition Economic Status It is a part time occupation of the artist. (Group/Individuals) Preservation Status: It is a dying tradition. Preservative Measures: Illustration (Photograph, etc,): Information Source: Coordinator :

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Autonthiba Mirit Feast North-East Manipur Mao Koirao Male This is a secular event in a village. A wealthy man offered feast of merit to the villagers to boost him.
Description: This is a secular event taken place in a village when a man become wealthy enough to offer a feast to the whole village by sacrificing mithern to remain face hazards of life and become a person of honour. This is a social tradition without religious overtone . Details of Individual/ All the clan groups of Koirao tribe. Group Associated with the Tradition Economic Status This is connected with economic up lift of individuals in a (Group/Individuals) village. Preservation Status: Dying tradition Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Nokphante Bachalors Dormitory North-East Meghalaya Garo Hills Garo Male It is a secular institution of the young man of a village.
Description: Nokphante is a typical house in which young boys from 5 years of age to 16 years are allowed to stay. They Nokphante after their marriage. In this institution they learn about their folklore and folk practices. They help village people in jhum cultivation. These young boys look after the elders of the village. Nokphante also serves as a community center. Details of Individual/ All the clan members of Garo tribe. Group Associated with the Tradition Economic Status Nokphante has deep economic significance in Garo society. (Group/Individuals) Preservation Status: An extinct tradition Preservative Measures: Nothing. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Abang Creation Myth North-East India Arunachal Pradesh Siang Adi Male This is a folk narrative.
Description: Abangs are folk narratives recited by the Miris orators on special occasion telling various Adi myths of creation in rhapsody. This was generally performed moshup (dormitory of Bachelors). Some such oration continues for weeks. It tells about the creation of earth, sun, moon, human being, mithun, etc. Details of Individual/ It is performed by Adi groups Group Associated with the Tradition Economic Status No direct economic significance. (Group/Individuals) Preservation Status: Dying tradition Preservative Measures: Nothing special. Documented by Dr. B.S. Suha and others in fifties. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Zawlbuk Bachalors Dormitory North-East India Mizoram All districts Mizo Male It is a secular institution for the young immured.
Description: A Zawlbuk is a specially built house in each village. It is a dormitory for the young boys in general sinse. It is an educational center for bearing agricultural systems, house-building, myths and legends, dame and songs etc. It serves as a community center in which elders participates and tell about their experiences. These varied real life experiences guide the young ones to shape their life. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) All the Mizo clan groups.
It has a direct bearing on the economic pursuits of the community in so far as agriculture and other activities wire concerned. Preservation Status: An extinct tradition Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

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English Equivalent
Art/Crafts/Music/Dance/Rituals/Festivals/Others Ai or Yai Traditional Medicine North-East India Manipur Moirang Chote (Purum Kuki) Male This is a secular practice of ethno-medicine..
Description: Traditionally Chote had 12 indigenous medicines called ai or yai for curing various ailments. These medicines were prepared from local medicines herbs and shrubs. Known to the specialists. Details of Individual/ Only the specialists of the Chote clan groups. Group Associated with the Tradition Economic Status This was a part time occupation of the specialists. (Group/Individuals) Preservation Status: Due to the introduction of modern medicine these indigenous medicines are hardly used. Preservative Measures: Nothing special. Illustration (Photograph, etc,): Information Source: Dr. A.K. Das Coordinator :

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English Equivalent
Karnataka Buduga Jangama
Description: Rural stage play Bhinajanaya Yudha Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

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English Equivalent
Karnataka Buduga Jangama
Description: Rural stage play Bhinajanaya Yudha Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

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English Equivalent
Lahore
Lahala Jhatti Male
Description: They consider themselves tribes because they are cut off from the world for 6 months because of the extreme weather conditions. They are talking about their language traditions sacred traditions in crality. They are talking about 2 traditions and how at every 10 km the language, gods, life-style, food, etc. changes. They also talk about their beliefs where they perform puja for rain fall. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Written & in Orality Preservative Measures: Needs support Illustration (Photograph, etc,): Video Information Source: Nomads & Adivasis Workshop Coordinator : Dr. Gautam Chatterjee

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English Equivalent
Bendegumbali Community Complex Karnataka and Andhra Pradesh Gulbarga and Hyderabad
Description: These are unique community settlements found in the border area of Gulbarga and Hyderabad. Considered as rare they are presently found in about fifteen villages. The project would focus on the lifestyle associated and the domestic settlements and civil architecture. It is in a state of disintegration. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Popular traditional games Karnataka

English Equivalent
Description: Some of the popular traditional games were; pagade, chess, checker, channemane, game chart, ganjifa, and metal balls. Pagade (game of dice) is identified with Shakuni, the maternal uncle of the Kauravas, and an expert in the game. The board is made of cotton or silk cloth and the line is a perfect piece of handicraft. The toys are wooden, ivory or on chennapattna lacquer ware. The two pieces of dice are always made of ivory. Chennemane and attagulimane in Karnataka and pallanguli in Tamilnadu are popular in many parts of South India. The players sit face to face on either side of the board, distribute the beads in equal quantity and commence the game. Four, five, seven or twelve beads are to be put into the pits of the board and the player taking the beads drops one in each of the pits. The player who accumulates more beads would be the winner. In the coastal area this game is played only during the rainy season. Game chart is played with dice and an artistically made coin. More than three members can play it. The entire chart is painted in the Shivalinga form and the game progresses through different moves. Each move represents a different birth like tree, bird, scorpion, animal and human. Depending on the number visible through the dice, the player may descend to lower strata, or ascend to higher strata. Once he crosses the fifth row he is closer to the Siva sayujya, the abode of Siva. Every house in the row contains an explanation of right and wrong. This game is like a game of conduct among the disciples. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

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Art/Crafts/Music/Dance/Rituals/Festivals/Others Folk Games in Dakshina Kannada District. Karnataka

English Equivalent
Description: There are many traditional folk games especially played by the rural children of the South Kanara District. A descriptive study of these folk games would help in the process of preservation and transmission of traditional knowledge. The folk games vary according to those played by men such as Kambala (Buffalo race), Chendu (Football); games played by women such as Chennemane (Chenne Board game), games played by childern such as HuliDana (Tiger and Cow), Kage-Gili (Crow and Parrot) Jubuli (Bille Game), Lagori, Baleyata (Bangle Game). One can assess elements of competition, of songs, behavioural patterns, physical exercises and organizational measures. These elements ultimately constitute the body of the game. The present project aims at documenting and studying the important folkgames of Dakshina Kannada District since they are presently threatened by the modern system of formal education and urbanization. Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source: Prof. Settar

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8. Resource Persons
1. Prof. B K Roy Burman Advisor, IGNCA
2. Prof. A K Das Member Secretary Lal Bahadur National Memorial Trust New Delhi 3. Dr. Toshkhani 4. Sh. Asis K Chakrabarti Curator / Executive Secretary Gurusaday Museum Kolkata 5. Dr.Malavika Kapoor Visiting Professor National Institute of Advanced Studies IISc Campus, Bangalore-560 012 6. Dr. Chinnappa Gowda Dept. of Folklore, Mangala Gonotri, Konaje Mangalore University, Mangalore 7. Dr.Bhaktavatsala Reddy, Dean School of Tribal & Folk Art Telugu University, Warangal Campus, Hanuma Kond, Andhra Pradesh-673 635 Mobile: 9440170703 8. Prof. V.G.Andani Principal, The Ideal Fine Art Society M.M.K. College of Visual Arts Corporation Garden, Gulbarga-585105 9. Dr.Chigicharla Krishna Reddy Head, Dept. of Folk Arts Telugu University, Public Gardens Hyderabad-01 Ph: 9391029195 10. Prof. Ponjanda S.Appayya #315, Ist E Cross, 3rd Block, HRBR Layout, Near Jyoti School, St. Thomas Town, Bangalore-560 084 Ph: 25479451

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11. Dr.Rajendran C. Professor of Sanskrit, University of Calicut Calicut University P.O. Malapprum Dist. Kerala-673 635 Ph: 0494-2401144/ 2400272 12. Prof. Heranje Krishna Bhat Director, Rastrakavi Govind Pai Samshodhana Kendra, MGM College, Udupi-576 102 Ph: 0820-2521159(O) 13. Shri Jayarajan V. Chairman, Folkland International Centre For Folkdore & Culture, Elaambalhi Kasargod, Kerala-671 311 14. Dr. Kanaka Durga Lecturer, Centre for Folk Culture Plot No.30/B, Sanjivaiah Co. Op. Houseing Colony, Near Saujanya Colony, Bowenpally Secunderabad-500 011 Ph: 04027753194 15. Dr. H.C.Boralingayya Kannada University Vidyaranya, Hospet Tq, Bellary Dist., Hampi-583 276 16. Dr. Raghavan Paiyanaad Dept, of Folklore, Calicut University Malapprum Dist. Kerala-673 635 Mobile: 9847403115 17. Ms V.R. Devika, Chennai 18. Dr. S.K.Aruni Asst. Director SRC ICHR, Bangalore

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9. Data Collection Format
Data Sheet Art/Crafts/Music/Dance/Rituals/Festivals/Others Local

English Equivalent
Details of Individual/ Group Associated with the Tradition Economic Status (Group/Individuals) Preservation Status: Preservative Measures: Illustration (Photograph, etc,): Information Source:

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Dying Arts & Crafts in India

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Indira Gandhi National Centre for the Arts

Contract No. 3240067111 / FC00588

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Page No. Acknowledgement

03 04 05 06 11 12 15 35 89 183 219 258 272 286 288

Resource persons Data Collection Format

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Indira Gandhi National Centre for the Arts

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

2. Cultural Map of India

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Mithila Painting Mithila Painting Bihar Madhubani

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Art/Crafts/Music/Dance/Rituals/Festivals/Others ART Local

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Economic Status (Group/Individuals) Preservation Status:

The community is fast switching over to synthetic colours

Preservative Measures: Illustration (Photograph, etc,):

Cultural Mapping of India

Indira Gandhi National Centre for the Arts

Art/Crafts/Music/Dance/Rituals/Festivals/Others Art Local