MeraPahad Community Of Uttarakhand Lovers

 
Humor in Folk Poems and songs  , Folk Literature

Humor in Asian Folk Songs , Folk Poems and Folk Literature

                       Humour in Garhwali Folk Poems/Songs

         (Garhwali Folk Literature, Himalayan Folk Literature, Asian Folk Literature )

                              Bhishma Kukreti

               The history of Garhwal (India) goes beyond Vedic and Khas era . Hence, the culture and its folk literature is very rich in terms of content and genres. The Garhwali folk literature is also rich in humour, wit, irony and laughter with *ual symbolic words. There are tens of Humorous Folk Songs in Garhwali language

          Before, it is discussed the humour in Garhwali folk songs/poems, the review of  folk songs/literature of other regions is advisable .

                                  Humor in Russian Folk Songs

               In Russia , there are  various types of humor in Chatushka traditional folk poems . Even the people create folk poems in communist regime and they were never published till the strict regime was no more, Chatushka in Rusian means  “ To Speak Rapidly” Chatushka poem is a  folk poem which makes use of simple rhyming scheme for conveying humorous or ironic subjects or contents

 Usually, the poems are put together for creating long song  Balaaika /accordion supplement. Around 1900 Ad the young communist created folk poems in this form for anti religion and against Stallion too as

 When Kirov was killed,
They allowed free trade in bread.
When Stalin is killed,
They will disband all the collective farms

Many Chastushka poems are vulgar as thr following poem:

Here we have a chicken farm,

The hens keep busy hour by hour,

But the only eggs’ the farmhand sees

Are between his legs in the shower

 

(Egg is aSlang word as Americans use  “balls”, “Nuts”

                        Humour in Japanese Folk Literature

    In Japanese Folk litere , there are hundreds of folk poems specially in Manyosha styled poems

In Japanese folk culture, Doditsu is a folk poem format . There are various humorous poems  in Doditsu style.

  The Chinese folk literature is also sound as far as Humor is concerned .’Huaji’ is equivalent word in Chinese for English word comic and Chinese word Youmo is equivalent to Humor of English . Michelle c Sun provides the reference of ‘The Book of Songs” and stresses that humor and satire were integral part of old Chinese society and folk literature as well.

Michele provides an example of humor here: a translation of old Chinese folk poems

The lady: The cock has crowed

      The sun has risen.

   The Lover: It is not yet cockcrow--

      Only the buzzing of the bluebottles.

 

   The Lady: The east is alight.

      The sun is aflame.

 

   The Lover: it is not the dawn--

      Only the moon rising.

 

   The Lady: The bluebottles must be drowsy.

      It is sweet to lie by your side.

 

   The Lover: Quick! Let me go from you.

      Do not let me hate you.

 Many humorous songs in China were systematically created as Feng and Ya. Good humour was an Indentity of Chinese culture from the beginning. We may find humrous poems in the litertaure of Liu Xie (465-522 AD)

Su Dungpo ( 1036-1100) created a poem full of anecdotes and fun as

 

On the clear moon's speckles, silvery night!

   When filling thy cup, be sure to fill it quite]

   Strive not for frothy fame or bubble wealth:

   A passing dream--

   A Flashing flint--

   A shadow's flight!

   O what is knowledge, fine and superfine?

   To innocent and simple joys resign!

   When I go home, I'll carry on my back

   A load of clouds--

   A sweet-toned chin--

   A pot of wine!

                                Humour in  Irish Folk Literature   

 

In the famous book , “  The  Humor of Ireland“ , edited by editor W.R Dirks, J A O’Donoghue writes  about Irish characters for humor , “That the Irish people have a wide reputation for wit and humour is a fact which will not be disputed. Irish humour is no recent growth, as may be seen by the folk-lore, the proverbs, and the other traditional matter of the country. It is one of Ireland's ancient characteristics, as some of its untranslated early literature would conclusively prove” The twentieth century literature as “ The Vision of McConglinne” is the proof that Irish are /were naturally joyous cheerful,  and they  produce good humorous folk poems too. There is in the book  Humour of Ireland “ , a translation of an Irish  manuscript of twelfth century which is good example of humor in folk literature of Ireland :
 
to the danger awaiting a guest — ale ;
 
to a broken head — butter roll ;
 
to hand-upon-all — dry bread;
 
to the pregnant thing of a hearth — cheese;
 
to the bubble-burster — new ale ;
 
to the priest's fancy — ^juicy kale;
 
to the treasure that is smoothest and sweetest of all
 
food — white porridge ;
to the anchor — broth ;
to the double-looped twins — sheep's tripe;
to the dues of a wall — sides (of bacon) ;
to the bird of a cross — salt;
to the entry of a gathering — sweet apples ;
to the pearls of a household — hen's eggs ;
to the glance of nakedness — kernels.
                              Humor in Norwegian Folk Literature 
                      Vell Espelan d explains various types of humor in Norwegian folk literature specially in Ballads  of Norway . Vell narrates about Jocular ballads of Norway as , “These songs have enjoyed great popular recognition, but because the humour is often burlesque and crudely erotic, they were neglected by the cultivated people who transcribed the ballads during the 1800s. These were not songs suited to creating national pride, and several songs containing erotic humour were censored.”

 Vell explains in detail about  the creation style of many wity folk poems , “ Many of these songs make fun of gender roles, often by turning them upside down. A typical example is the song “Ungersven på tinget” (“The Young Man at the Moot”) which tells of a strong and aggressive woman who rapes a man. In the morning he goes to court and tries to have her arrested, but is merely ridiculed. Another large group of Jocular ballads deals with animals. In “Kråkevisa” (“The Tremendous Crow”) the humour lies in the description of an impossibly huge crow. Other popular songs such as “Tordivelen og flua” (“The Beetle marries the Fly”) deal with animals who act like humans. The animal songs have a naïve humour that children still find appealing. “

Vell further provides the familiarity of humorous folk songs ,”When we sing ballads in our day we are almost always motivated by the age of the song, but “The Tremendous Crow” and “The Miller's Daughter” (“Møllardottera”) are still sung simply because they are funny. “The Tremendous Crow” is quite probably the most popular folk song in the entire Norwegian repertoire.”

                                        Humour in Italian Folk Literature

 The book Medieval Italy :A Encyclopaedia edited by Christopher Cleinhenz provide many details of humour and wit in Italian folklores, folk songs and lyrical folk drama and poetic  folktales . between 300 and 1400, folklores, folktales, folk literature played a  great role in Italian society. Therefore, the essence of humour is there in every genre of folk literature The genre of folk literature contains many ridiculous characters, stupid characters and witty circumstances in the Italian lyrical folktales and non lyrical folktales. As found in many society, the love governs the genre of folk songs in Italy too. However, humorous folk songs have been created in  Italian society in every age.

                                         Humour in folk literature of  German language

There are hundreds of folk songs in German language across Europe .

                                  Humour in Slovene Folk Literature

 Marko Terseglav in his book Ljudsko pesnistvo (1987), provided examples of a few  folk songs of European languages  such as English, French, German and Russian wherein there is humour or wit ,  Ben Amos, Bausinger, Herder, Bowra, Isacenko, Jackobson, Putilov also provided the details of  humour in Slovene or Servo-Croatian regions .

                                             Turkish Humour                     

 

 The humour is found in Turkish folk literature – anecdotes , proverbs, legends, stories, tales, , , lullabies, folksongs, riddles, folk music forms, wailing etc.

                      Humour in Greek Folk Literature

                Roderick Beaton offers examples of humour in folk literature of Greek language in his widely read book The Oral tradition of Modern Greece.

               Humour in  African Folklores

                Harold Courlander (The Treasury of African Folklores), Roger D Abrahar (African Folktales) , Leo Frobenious (African Genesis )  , Richard Mercer ( African Folklores), Patricia Ann Lynch  (African Mythology A to Z ) , provided humorous folklores of various regions and eras.

                Wit and Humour in Bulgaria

 Bulgarian folk literature is rich in terms of varied subjects and styles. There famous folk comic characters as Hitur Petur , Nastraddin Hodja  around whom various folk poems, jokes, sayings are woven in Bulgarian oral literature. Wit and humour exhale from the folklores of various  of Bulgarian  tribes , Thrako-iliri, proto-Bulgarians and Slavs .

                       Humour in Folk literature of  Tennessee

It is said, “Often there is a broad vein of humor in the folk expressions of the people. "I'm so hungry I could eat a bull - and it bellering!" "He's as lazy as the hound that leaned against the fence to bark." "She's as ugly as a mud fence dabbed over with toad frogs”

                             Humour in Garhwali Folk Songs/poems

          In Garhwali folk songs humour is created through describing an unusual animal characters as  Moto Dhanga (a Bull) , Musi mouse, goat, sheep  etc ; by showing comparisons of age or richness; ridicules,  uncouth behaviours of narrators or characters of poem, unusual words,

        The  emotions – laughter, remorse, apprehension, envy, fatigue, indolence, agility, slumber, dream, awakening and dissimilation are clearly visible in different forms in humorous folk poems of Garhwali language .

       In many poems , laughter is worked by showing ridiculous works of others, by exaggerating situations, and remorse by slackness of villain   characters . Same way negative emotions to create smile or humour are shown by insult of villains .   

 
                      Moti Dhangu  Folk Song a Humorous Song
          Moti Dhangu a Garhwali Folk Song is familiar folk song. the song deals a Bull who is very slow in ploughing but very much anxious eating green grass
            There is comparision too as the price of bull is nine rupees and cost of horns are hundred bucks. Humour is created by showing wrong size and unusual behaviour
 
1- घोटे जाली हींग , घोटे जालि हींग
नौ रूप्या को मोती ढाण्गो  सौ रूप्या को सींग , सबसे म्यारो मोती ढाण्गो
गुठ्यारो को  दांद    गुठ्यारो क दांद
हळस्यूं देखिक ल्म्स्त ह्वेई जांद ससे म्यारो मोती ढागो 
गुठ्यारो क दांद गुठ्यारो क दांद हुरु घास देखि च्चम खड़ो ह्वेई जांद सबसे मीरो मोती ढाण्गो
कलोड्यों  देखि बुड्या क्न घुरयोंद आंखी

                      Ghughtin Biyan : Humour by unusual behaviour and exaggeration
                 Ghughtn Biyan is fine example of creating humour in any language literature . .Here the Gughti a bird is equalled to a caw and then situation is founded as the caw becomes pregnant and the caw delivers child and then she offers milk  . here in this poem, the bird is pictured as caw and by that humor is created
२-    घुघती न बियाण ल़ा घुग्ती मोल
        घुग्ती न बियाण तै चैत का मैना
          घुग्ती बिये ज्ञ कारो बालण कु पूजा
          क्न घुग्ती तौंकी छई माणा   दूध
          घुग्ती की छांछ छोल़े छोलण सेर घीउ
 
                       The Garhwali Poetic Fold drama
The poetic drama is of rapture of humour and there is full of opportunity to create laughter, However, there is definitely a hidden tragedy which is capable of creating sharp satire too
                   मैं नि आन्दु त्वेकू , संगरामु बुड्या रम छम I
                    तेरी फूलीं च दाड़ी, संगरामु बुड्या रम छम I
                    तू बुड्या ह्व़े गे , संगरामु बुड्या रम छम I
                    मैं नि आन्दु त्वेकू , संगरामु बुड्या रम छम I
                    तेरी डूडी कमरी ,  संगरामु बुड्या रम छम I
                    तू खंकारा को भोगी , संगरामु बुड्या रम छम I
                    तू आँख को काणो  , संगरामु बुड्या रम छम I
                    मैं नि आन्दु त्वेकू , संगरामु बुड्या रम छम I
                    तेरी फूलीं च दाड़ी, संगरामु बुड्या रम छम I
                    तेरी फूलीं च दाड़ी, संगरामु बुड्या रम छम I
A  white bearded old aged person   shows his keen desire to marry a beautiful girl in her teen and the girl replies in songs which is melodious and there is tremendous scope for delightful drama in the song
The girl says that she will not marry the old man who has white beard a bent back, , who ha asthma, who is half blind as his one ey is no where on the head. She bluntly refuse to marry with old man
 The stage may be on a courtyard, filed, Bisaun (resting place) or in forest or anywhere. It is not necessary that the performers are male and female. In our student life, the child performer used to wear the beard of Syolu (a fiber of Bheemal/Bhyunl) or Fiber of Bhang (hemp)
  The act is very laud and female performer  may show arrogance of her beauty, tenderness and teen age;  scorning or slandering old aged person, . The old performer may perform by showing old age and can bring pathos too by begging her as wife, and this pathos  will be converted into ridicules by uncouth behaviour or strange body movements by old person performer which will bring smile,  laughter and excessive laughter.
       The folk drama clearly shows the sensitivity, social awareness , of folk song creator who are bent to provide realistic picture with a clear message of social reform
Dr Shiva Nand a learned expert of Garhwali folk Literature position this song in Hansodi Folk Song-Dance" or Humorous Folk Song-Dance
(Ref:  Dr Shiva Nand Nautiyal, Shyam Chham Ghungaru Bajla, page 50 for folk song )
Copyright @ Bhishma Kukreti, bckukreti@gmail.com

 Indian Folk Songs

Asian Folk Songs

Garhwali Auspicious Folk Songs -2

             Haldihath Mangal ‘ NYUTO” : Showing  the Social Positive Attitude

               न्योतो (आमंत्रण : कार्य आरम्भ में सकारत्मक सोच की आवश्यकता

                                   Bhishma Kukreti

   Positive  within all individuals of the society as a whole is the sign of strong sense of community feeling, the sign of belongings and sign of attainment of fundamental happiness . Garhwal being a Himalayan hill area, the people required social positive attitude to fight out adverse geographical conditions. The positive attitude is seen in Garhwali’s ritual songs too. There are many stages of marriage ceremony in Garhwal. Fist is pasting of turmeric and other herbs on the body of bride and groom one day before marriage process. The professional singer and women of village sing auspicious songs at each stage of Haldi hath (Embalming  of Turmeric paste on body of groom /bride) . There are exclusive song for each stages of Haldi hath

   The following song is called Nyuto or Invitation. Here in the song the women folk or professional singer suggests the parents of groom or bride to invite Brahma, The drum player (auji0 , turmeric, herbs, friends, flowers, paddy, women having husband and children, mortar, club etc.

      The song provides importance to each items and people related to the process of Haldihath.

 The song also suggest the process of creation of positive thinking among the society members. The song teaches the benefits of positive attitudes . The song suggest that the members should be positive while initiating any work as positive attitude from th e beginning is the guarantee of success. The song also remind the society about the importance of collective wisdom for the success.   

             न्योतो (आमंत्रण , Invitation 
(s= Half a s= आधा  अ )
पैलो न्यूतो , पैलो न्यूतो वेदमुखी बरमा ए
पैलो न्यूतो वेदमुखी बर्मा ए s s s s
 
आज चैंदी पितजी आज चैंदी पितजी बरमा कारिया ए
आज चैंदी पितजी बरमा कारिया ए s s s s
 
ब्याळी  न्यूतो ब्याळी  न्यूतो मंगल़ेर नारी ए
ब्याळी  न्यूतो मंगल़ेर नारी ए s s s s
 
आज चैंदी पितजी आज चैंदी पितजी मंगळ कारिया ए
आज चैंदी पितजी मंगळ कारिया ए s s s s
 
तब को न्यूतो तब को न्यूतो औजी को बेटा ए
तब को न्यूतो औजी को बेटा ए s s s s
 
आज चैंदी पितजी आज चैंदी पितजी बढ़इ को काज ए
आज चैंदी पितजी बढ़इ को काज ए s s s s
 
ब्याळी न्युति   ब्याळी  न्यूति  हल्दी को बाड़ी ए
ब्याळी  न्यूति  हल्दी को बाड़ी ए s s s
आज चैंदी पितजी आज चैंदी पितजी हल्दी कारिया ए
आज चैंदी पितजी हल्दी कारिया ए s s s s
 
न्यूता माँजि न्यूता माँजि दुबला की बाड़ी ए
न्यूता माँजि दुबला की बाड़ी ए s s s s
 
आज चैंदी आज चैंदी दुबला करिया ए 
आज चैंदी दुबला करिया ए s s s s
 
न्यूता  मांजि न्यूता  मांजि जुंडी पुण्डी गाई ए 
न्यूता  मांजि जुंडी पुण्डी गाई ए s s s s
आज चैंदी  मांजि आज चैंदी  मांजि गाई कारिया ए
 आज चैंदी  मांजि गाई कारिया ए s s s स
 
न्यूता  मांजि न्यूता  मांजि मजेठी कि बाड़ी ए
न्यूता  मांजि न्यूता  मांजि मजेठी कि बाड़ी ए s s s
 आज चैंदी  मांजि आज चैंदी  मांजि मजेठी कारिया  ए
आज चैंदी  मांजि मजेठी कारिया  ए s s s s
 
न्यूता  मांजि न्यूता  मांजि फुलूं कि डाळी ए
न्यूता  मांजि फुलूं कि डाळी ए s s s s
आज चैंदी  मांजि आज चैंदी  मांजि कारिया ए 
आज चैंदी  मांजि कारिया ए s s s s
 
न्यूता  मांजि न्यूता  मांजि सट्यु   कि बाड़ी
न्यूता  मांजि सट्यु   कि बाड़ी ए s s s s
आज चैंदी  मांजि आज चैंदी  मांजि  मोत्यूं कारिया 
आज चैंदी  मांजि  मोतियुं कारिया  ए s s s s
 
कै घ s र होली कै घ s र होली जाजमती नारी
कै घ s र होली जाजमती नारी ए s s ss
जाजमती नारी जाजमती नारी स्वागवंती नारी
जाजमती नारी जाजमती नारी स्वागवंती नारी ए s s s s
 
कै घ s र होलो बाल खिलैण्या
कै घ s र होलो बाल खिलैण्या ए s s s s
वे घर होली वै घर होली पंचपुत्री  नारी
वै घर होली पंचपुत्री  नारी ए s s s s
 
न्यूता मांजी न्यूता मांजि चामा  गंजेळी
न्यूता मांजि चामा  गंजेळी ए s s s
चामा  गंजेळी चामा  गंजेळी  गैरी  उरखेळी
चामा  गंजेळी चामा  गंजेळी  गैरी  उरखेळी  ए s s ss
 
न्यूता मांजी न्यूता मांजि स्वाग स्वागणि
न्यूता मांजि स्वाग स्वागणि ए s s s s
न्यूता मांजि न्यूता मांजि बैणि दगड़यूँ 
न्यूता मांजि बैणि दगड़यूँ  ए s s s s
न्यूता मांजी न्यूता मांजि भैजी भौज्यूँ
न्यूता मांजि भैजी भौज्यूँ ए s s s
न्यूता मांजी न्यूता मांजि आबत मिंतरूं
न्यूता मांजी न्यूता मांजि आबत मिंतरूं ए s s s s
 
Cursey for Song : Totaram Dhoundiyal Jigyasu , Mangal (Dhad Prakashan Dehradun)
Copyright @ Bhishma Kukreti bckukreti@gmail.com 
 

 
Indian Wedding folk Songs – 5
 Asian  Wedding Folk Songs – 5
                Byoli Tain  Ban Deend Dainku Mangal : Mangal geet (Auspicious Song) of Pasting the Bride
 
                             (Garhwali Wedding Folk Songs, Himalayan Wedding folk Songs )
                       Presented on Internet medium  by Bhishma Kukreti
                     Offline Presentation by Totaram Dhoundiyal , Mangal, Dhad Prakashan , Dehradun
              In Garhwali wedding , there are folk songs at each and every stage . HaldiHath or ban deen is a very important stage of wedding ceremony.  After females prepared the Turmeric and herbal paste by grinding various tubes of herbs and turmeric, the stage of ban Den comes for Bride at her home and for Groom at his home. The ban deen performance is performed in country yard (Chauk) . The Pundit jee tells the auspicious time and ask bride to sit on the flat stool of Sandan wood on which he set pooja of lord Ganesh (Ganesh sthapana) . Two girls will catch a chadar (bed sheet) above the bride and on that Chadar rice, linen seeds, juggry , pakodi, Poori ar put in a Thali (plate . Pundit jee put turmeric paste into five leave vessels  (Pudkee) with barley, linen seeds .
 Then start ban den  process . ban deen means to put  the turmeric paste on the foot, on knee, on elbow, shoulders, and on head with the help of a bunch of doob leaves. First Pundit jee do Ban deen performance, then five unmarried girls (who grinded  turmeric tubes and made paste)  , the mother , then father and then the relative’s women and men do the same performance that is ban deen performance
 Pundit jee  sing the chants in Sanskrit and the auspicious singers sing the following Mangal. Side by side the das play Damau and Dhol with slow a specific rhythm .
  After ban deen Process, the bride takes bath without soap.
                     ब्योली तैं बान दीण कु मांगळ गीत

 बैठ मेरी लाड़ी बैठ मेरी लाड़ी सांदणा चौकली
बैठ मेरी लाड़ी सांदणा चौकली ए

पूजा पूजा बरमा जी  पूजा पूजा बरमा जी सान्दंणऐ चौकली
  पूजा पूजा बरमा जी सान्दंणऐ चौकली ए

कै द्यावा बरमा जी कै द्यावा बरमा जी रक्छा बंधन
कै द्यावा बरमा जी रक्छा बंधन ए
पैलू क बांदा  पैलू क बांदा बरमा सुबाला
पैलू क बांदा बरमा सुबाला ए
बरमा सुबाला बरमा सुबाला आशीष द्याला
बरमा सुबाला आशीष द्याला ए

न्यडु आई जावा न्यडु आई जावा पांच कनियाँ
न्यडु आई जावा पांच कनियाँ ए

पांच कनियाँ  पांच कनियाँ तिलक लगाली
पांच कनियाँ तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली
तिलक लगाली रक्षा बांधली ए
के केका कनियाँ के केका कनियाँ बांदा सुबैली
के केका कनियाँ बांदा सुबैली ए
पायूँ का बांदा पायूँ का बांदा सिर मा सुबैली
पायूँ का बांदा सिर मा सुबैली  ए

हळीद म्न्जीठा का हळीद म्न्जीठा का बांदा सुबौला
हळीद म्न्जीठा का बांदा सुबौला ए

जी रयाँ कनियाँ जी रयाँ कनियाँ सदा रैं अमर
जी रयाँ कनियाँ सदा रैं अमर ए

न्यडु आई जावा न्यडु आई जावा जाजमती नारी
न्यडु आई जावा जाजमती नारी  ए

जाजमती नारी जाजमती नारी तिलक लगाली
जाजमती नारी तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली
तिलक लगाली रक्षा बांधली ए

पायूँ का बांदा पायूँ का बांदा सिर मा सुबैली
पायूँ का बांदा सिर मा सुबैली  ए
जाजमती नारी जाजमती नारी सदा रैं स्वागीण
जाजमती नारी सदा रैं स्वागीण ए

न्यडु आई जावा न्यडु आई जावा माजी सुनैना
न्यडु आई जावा माजी सुनैना ए

मा जी सुनैना मा जी सुनैना तिलक लगाली
मा जी सुनैना तिलक लगाली  ए

बेटी सीता की बेटी सीता की रक्षा बांधली
बेटी सीता की रक्षा बांधली ए

दे द्यावा मांजी दे द्यावा माजी दै दुबला बांन्द
दे द्यावा माजी दै दुबला बांन्द ए
पंचांगी बांदा  पंचांगी बांदा शिरमा सुबाली
  पंचांगी बांदा शिरमा सुबाली  ए

जी रयाँ मांजी  जी रयाँ मांजी सदा स्वागीण
जी रयाँ मांजी सदा स्वागीण  ए

जौन तुमन जौन तुमन जलम सुधारी
जौन तुमन जलम सुधारी  ए

तू मेरी कनिया तू मेरी कनिया सदा रै स्वागीण
तू मेरी कनिया सदा रै स्वागीण  ए

सदा रै स्वागीण  सदा रै स्वागीण सदा रै अमर
सदा रै स्वागीण सदा रै अमर  ए
 
न्यडु  आई जावा  न्यडु आई जावा पितैजी  जनक
  न्यडु आई जावा पितैजी  जनक  ए

पितैजी जनक पितैजी जनक तिलक लगाला
पितैजी जनक तिलक लगाला  ए

तिलक लगाला तिलक लगाला रक्षा बांधला
 तिलक लगाला रक्षा बांधला ए

दे द्यावा पितैजी दे द्यावा पितैजी हळदि का बान
 दे द्यावा पितैजी हळदि का बान ए

जी रयाँ पितैजी जी रयाँ पितैजी सदा अमर
जी रयाँ पितैजी सदा अमर ए

जौन तुमन जौन तुमन जनम सुधार
जौन तुमन जनम सुधार ए

दे द्यावा ममा जी दे द्यावा ममा जी पंचरंगी बांदा
दे द्यावा ममा जी पंचरंगी बांदा  ए

जी रयाँ ममाजी जी रयाँ ममाजी लाख बरस
जी रयाँ ममाजी लाख बरस ए

दे द्यावा मामिजी दे द्यावा मामिजी स्वाग्वन्ती बान
दे द्यावा मामिजी स्वाग्वन्ती बान ए

 दे द्यावा बोडिजी दे द्यावा बोडि जी   हळदि का बान
 दे द्यावा बोडि जी   हळदि का बान ए

बोडिजी हमारि बोडि जी हमारि  बांदा सुबाली
बोडि जी हमारि  बांदा सुबाली ए

दे द्यावा बड़ा जी दे द्यावा बड़ा जी दै दुबला बान
दे द्यावा बड़ा जी दै दुबला बान ए

दे द्यावा चची जी  दे द्यावा चची  जी दै दुबला बान
दे द्यावा चची  जी दै दुबला बान  ए

 दे द्यावा काका  जी  दे द्यावा काका जी   हळदि का बान
  दे द्यावा काका जी   हळदि का बान ए

न्यडु आवा न्यडु आवा पीठी क भाई
न्यडु आवा पीठी क भाई ए

पीठि क भाई पीठि क भाई तिलक लगाल़ा
पीठि क भाई तिलक लगाल़ा  ए

पीठि क बैणि पीठि क बैणि  तिलक लगाली
पीठि क बैणि  तिलक लगाली ए

तिलक लगाली तिलक लगाली रक्षा बांधली
तिलक लगाली रक्षा बांधली  ए

जी रयाँ अमर जी रयाँ अमर भै बैणयूँ जोड़ी
 जी रयाँ अमर भै बैणयूँ जोड़ी  ए








 

 
















 

 

Wedding Folk Songs of India 6
Asian Wedding Folk Songs -6
                                 Garhwali Wedding Folk Song at the time of Turmeric Past Application
                               
                                      हल्दी लगाण दें मांगळ गीत 


                         (Garhwali Folk Songs, Himalayan Folk Songs, Indian Folk Songs )
                                           Online Presentation : Bhishma Kukreti
                                            Offline Presentation: Tota Ram Dhoundiyal ,Shrimati Shalija Thapliyal  'Mangal' published by Dhad Prakashan , Dehradun

   After Ban Deen performance the women apply the turmeric paste on each part of bride or groom. Other women and the professional singer sing the Mangal Song or auspicious song
   In this song. there is description of growing the turmeric or hwo the turmeric is grown in the field .However, the deities are in involved agricultural activities in the song. The song show the attachment of Garhwalis to the agricultural activities and the importance of agriculture.

     हल्दी लगाण दें कु मांगळ
कैन हल्दी साए ह्वेलि कैन हल्दी बाए ह्वेलि  s s s s
कैन हल्दी साए ह्वेलि कैन हल्दी बाए ह्वेलि  s s s s

मादेव जीन सायो छौ बायो छौ s s s s
मादेव जीन सायो छौ बायो छौ s s s s

पारबती जीन न्युलो छौ  ग्वाड़ो छौ s s s s
पारबती जीन न्युलो छौ  ग्वाड़ो छौ s s s s

कैन हल्दी त्वे रंग चढायो s s s s
कैन हल्दी त्वे रंग चढायो s s s s

पंचनाम दिव्तौन मैं रंग चढायो s s s s
पंचनाम दिव्तौन मैं रंग चढायो  s s  s s
s= is Half a ( s= आधी अ है )

Indian Wedding Folk Songs -8
Asian Wedding Folk Songs – 8
                       Garhwali Wedding Folk Songs At the Time of Groom Bathing
 
                    ( Garhwali Folk songs , Himalayan Folk Songs, Indian Folk Songs )
                                              Bhishma Kukreti
              Rabeendra  Nath Tagore said about the importance of music in wedding ceremony  , “ Music fills the infinite between two souls.”  In Garhwal there is folk song for each stage of wedding.
                 In most of the community, there is custom of singing and dancing at the time of wedding. In  European customs specially Christian customs,  the following Wedding Folk Songs and dances are common everywhere except local variations and languages
1- First Dance-Song
2-Ftaher Daughter dance-Song
3-Groom Mother dance Song
4-Bridal Party Dance Song
5-Cake Cutting Song: this is similar of Garhwali  (Indian) Custom as Juth Gich Karan wherein the bride and groom are offered Arsha (a sweet) from bride’s side
6- Bouquet Dance-Song
7- Interactive Dance- Songs
8- Bridal Party Introduction Song
9-Bridal –Groom Introduction songs
( In Garhwali (India) , there are many stages where Bride and groom introductory songs are sung as in Dhuliarg etc)
10- Grand finale
 
                                       Wedding Folk Songs in Spain
From history point of view, Romans of Spain imported music from neighboring country as Greece and indianite the same. Today, there are tens of traditional wedding songs in Spanish language.  Flamenco art form led the traditional Spanish music. Flamenco music is deeply influenced by , oriental, Gypsy, Arabic specially Egypt and Moor culture and art. The following is an example of Spanish Wedding song from tens of Spanish Wedding Songs:
Chayanne - Yo Te Amo

En palabras simples y comunes seria yo te extrano
En lenguaje terrenal mi vida eres tu
En total simplicidad diria yo te amo
en un trozo de poesia tu seras mi luz, mi ser
tu piel que es bondad,
La fuerza que mueve dentro para recomenzar. Y en tu cuerpo encontrar la paz

                       French Language  Wedding Folk Songs of France

 There is statement that French do business for art development.  There are many wedding folk songs in French language. Society for Ethnomusicology (1962) released a list of folk songs of France recorded from 1945-1965 ( List of Authoritative French folk Music , Records released from 1945-1959) . There are references of following French  Wedding folk Songs  in the reference:which shows the rich tradition of wedding folk music culture in france
1- Chanson de la Mariee sung to bride
2-Mon pe’rem’a donne un marl an unhappy bride song
 There some variations in wedding processes and wedding songs in various regions of France . For example, in the region . In Sothern France  there is tradition that bride and groom wander in the village on ride and there is folk songs sung by young  village folks after the first night of bride and groom together . this song is for new life of married couple
Obritz la porta obritz
La Novelamaridadaluron lonla
Vos portem to torrin
E pebrada la sopa ben  luron lon la

                               Garhwali Wedding Folk Songs While Bride is Bathing
 
                               ब्योला  नवाण देंकु मांगळ गीत
This folk wedding song is sung when the women helps the would be groom to take bath  with the help of mother, aunts, sister in laws and othe relatives after
application of turmeric paste. The song is symbolic and images of lord Mahadev taking bath in a pond is created in this song.
It is contrast that the Sanskrit rituals sung by Pundit jee supposes the  groom as lord Vishnu but the folk women suppose the groom as lord Mahadev /Lord Shiva
The song is proof of deep influence of Shaivishm in common people.

क्यान कुण्डी कौज्याळ ह्वाए s s s
क्यान  कुण्डी कौज्याळ ह्वाए s s s

मथि देश द्यो नि बरखो s s s
मथि देश द्यो नि बरखो s s s

क्यान कुण्डी कौज्याळ ह्वाए s s s
क्यान  कुण्डी कौज्याळ ह्वाए s s s

मैली कुण्डी मादेव नयाए ए s s s
तैली कुण्डी कौज्या ळ हवाए ए s s s

सगी दीद्युन , भौज्युं बुलावा ए s s s
सगी दीद्युं , भौज्युं बुलावा ए s s s

सबि मीलिक रंग चढ़ावा ए s s s
सबि मीलिक रंग चढ़ावा ए s s s

घुंडेळयूँ  मैल गाडा ए s s s
घुंडेळयूँ  मैल गाडा ए s s s

सगी  काक्युं बोडयूँ  बुलावा ए s s s
सगी  काक्युं बोडयूँ  बुलावा ए s s s

कनफ़ोळयूँ   मैल बागावा ए s s s
कनफ़ोळयूँ   मैल बागावा ए s s s
The song expresses many emotions and the importance of bathing
Refrence Totaram Dhoundiyal, Shailja Thapliyal Mangal, Dhad Prakashan Dehradun
Copyright Bhishma Kukreti,  bckukreti@gmail.com