NIMBUS OF NATURE AND NAARI IN FOLK OF MITHILA

Civilized society, right from its inception, is accustomed to the idea that women is secondary to man in all aspects, starting from physical strength to creativity and even intelligence. The present paper proposes to deviate from this universal ideology and attempts to highlight certain areas where women supremacy cannot be ignored, rather the unparalleled qualities lie buried in them and their capability in bearing the sanctity of these qualities transcend through generations. A broad description of feminine activity and creativity concerned with folklore and folk performances is explained in this paper. In respect of Assam and Bengal, women's participation in folk-art in the form of floor painting, weaving and stitching, folk-music in the form of songs and dances, folk-narrative in the form of creation and narration, observation of ritualistic ceremonies, are particularly documented.

Klanglese, 2025

In South Asia, songs are among the best channels for the expression of women’s inner emotional states. Women narrate their day-to-day experiences as well as family life, domestic labor, agricultural tasks, marriage, kinship, caste, sexuality, social roles, relationships, and identities through songs. These songs serve as a primary means of social communication that conveys social systems, values, and ideologies. They act as a strong force to illuminate the socio-cultural constitution of gender and help to understand the organization of maleness and femaleness of a particular society. Drawing on an ethnographic case study of the Hindu women’s Teej festival of Nepal, this article seeks to show how women’s songs of dowry performed during Teej can be helpful in understanding the position of women in a patriarchal Hindu marriage institution and in conjugal relationships in Nepal and South Asia. Further, it seeks to show how women use a festival-associated songfest as a space where they can employ songs as a powerful force for the emergence of critical consciousness on society’s discriminating customs and traditions that have marginalized, oppressed, suppressed, and subordinated them.

Rupkatha Journal is an international journal recognized by a number of organizations and institutions. It is archived permanently by www.archive-it.org and indexed by EBSCO, Elsevier, MLA International Directory, Ulrichs Web, DOAJ, Google Scholar and other organisations and included in many university libraries

The Charan folk songs are versatile in nature. Every aspect of their life either is portrayed as Dua and Chan songs (short and in length) or manifested by the folk stories by unique interpretation and explaining the incidences as a linkage with mother goddess. Their belief in mother goddesses is the reflection of strong societal

Dialog, 2024

Haryana, one of the northern states in India, is characterised by its distinct topography, economy, dialect, and folk culture. Its topography has helped people over generations evolve and sustain themselves as a distinct community through uninterrupted interactions. Subsistence farming and cattle breeding, the traditional mainstay of the region's economy, have led scholars to identify the majority of Haryanavi people as a 'peasant' group. Rooted in agrarian and pastoral traditions, the Haryanavi community is fundamentally patrilocal, patrilineal, and patriarchal in its organisation and operation. The cultural heritage, both tangible and intangible, of any region is an invaluable source for understanding the socio-cultural practices of the community. Folklore, as a significant aspect of cultural heritage, can be accessed to comprehend the subtle worldview of the community interwoven in the complex networks of folklore communication. Folk narratives, comprising primarily folk songs and folktales, create one such channel, which has evolved spontaneously and encapsulated the lived experiences of people in a figurative manner. Folk songs are perhaps the most crucial part of such oral traditions in any community. The Haryanavi community has also developed an oeuvre of its own folk songs to perpetuate its socio-cultural views and visions. This paper analyses Haryanavi folk songs as a genre of folklore by contextualising them within the grammar of Folkloristics as a discipline.

Rupkatha Journal is an international journal recognized by a number of organizations and institutions. It is archived permanently by www.archive-it.org and indexed by EBSCO, Elsevier, MLA International Directory, Ulrichs Web, DOAJ, Google Scholar and other organisations and included in many university libraries

World Journal of English Language , 2022

The iconic global woman, the Indian representative of cultural integration and patience, Sita has been explored in a new dimension in this study. The process of social development has been greatly affected owing to the discriminatory treatment applied to ladies nearly in each sphere of life. Sita's motherly affection, simplicity, and love for all have inspired millions of people across generations in this country. This research is an attempt to investigate the integrative nature of Sita's love, affection, and bonding with patience, and how she continues to inspire Indian women. This research explores those characteristics and features that are a part of Indian women. This research explains the behaviour of Indian women and disseminates the problems of gender bias. This study firmly concludes that she would continue to integrate and fabricate Indian culture and ethos with her sublime qualities and character, which will continue to be reflected in Indian women of the future.

The power of discourse and textuality is specifically of importance in a predominantly oral community like Tuḷuva ii which has had a history of being scripted/scripting for not more than last one and a half century. Owing to its absence-of-script' status, Tulu language and its literary corpus has remained outside the canonical formation of State and nation. In such a scenario of linguistic exclusiveness, documenting, textualizing and translating the narratives of marginal Tuluva community is also an attempt to claim a room of its own. It is an act of resistance to dominating power through ideologies of language and culture. In the present context, the 'oppositional resilience' of text stems from two factors: first, translating the oral narrative of Siri is in itself an act of claiming a space in the hegemonic globe of writing. And second, the very account of Tuluva woman Siri deconstructs the notions of ideal womanhood gauged by the principles of chastity, monogamy and motherhood.

Journal of Asian Development

The aim of this research is to identify the voices of women, about their sub- ordination, oppression that has been practiced in Nepalese society and culture through the analysis of lyrics of Ratauli songs. The contradictions between the myths about gender and real experienced (by suffered in realist manner) is also over looked and tried to analyze the situation experience by Women and non-women in Nepali society. To understand the socio-cultural feeling, emotion, aspiration, lyrics of music may be the probable means to analyze what message is provided, what is understood by the people. How message can help to unite the people and what is the role performed by these lyrics of music in society and culture in physical as well as socio-cultural sphere in society and culture.General objectives of this research are to identify the nature, types and dimension of Ratauli songs. Specifically, the formation of Ratauli songs, their contents with various dimensions, culture, social context and ...

The paper discusses religious narratives about annual deity of Savara of South Bengal that can be conceptualized as myths, legends, and memorates according to folklore of 'Sitalamangal'. These narratives confirm the power of deities to assist people in hardships and give warning examples of supernatural sanctions that follow the breaking of norms. In almost every part of India there is a goddess, known by a variety of local names, concerned with smallpox. Throughout most areas of northern India, from Gujarat in the west to Bengal in the east, there is found a smallpox goddess to whom is attached some variant of the name 'Sitala'. This goddess is primarily associated with smallpox, yet she is occasionally given other roles and powers, including those as the protector of children and the giver of good fortune. The wide geographical and historical appearance of Sitala allows for examination of her personalities and attributes in a variety of cultural traditions. Volume 1, Number 1 ,September, 2013 (IJCLTS) ISSN:2321-8274 https://sites.google.com/site/indjournalofclts/ Volume 1, Number 1 ,September, 2013 (IJCLTS) ISSN:2321-8274 https://sites.google.com/site/indjournalofclts/ unquestionably the most highly developed in Bengal. There are found major all village puijas, lengthy poems (mangal) written in her honor and numerous Sitala temples.