Author Topic: Children Lori in Uttarahkandi Language - बच्चो की लोरिया पहाड़ी में ?  (Read 21538 times)

एम.एस. मेहता /M S Mehta 9910532720

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                                              RajneeshBabu                                           एक समय था जब बच्चो को सोने से पहले दादा - दादी लोरिया सुनाते थे. This is one kind of Lori.

                

Narendra singh negi mera dada harch geni

Devbhoomi,Uttarakhand

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हे मेरी अंखियों का रतन बाला से जदी
बाला से जदी
दूध भाति देलु त्व़े खेन,बाला से जदी
बाला से जदी,हे बाला से जदी
मेरी ओंखुड़ी-पोंखुडी छई तू  मेरी स्याणी छई गाणी
मेरी जुकुडी-फुकुडी होल्यु  रै से जा बोलियों माणी
बाला से जदी

Anil Arya / अनिल आर्य

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एक प्रसिद्ध लोरी ... घुघुती पक्षी पर

अम्मा बच्चे को गोद में हिलाते हुए गाती है :

घुघुती बासूती
अम्मा कहाँ छू
बाडून (आगन के खेत ) में

की कारन रेई
पूड़ी पकून रेई

मीके देली न... ??




   "झढ़ बुडी झढ़ झढ़"

एम.एस. मेहता /M S Mehta 9910532720

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     Description of Moon in Garhwali Lullabies and Lullabies of other Countries

                                                            Bhishma Kukreti

           (Abstract: In this write up, the author provides example of moon description in Garhwali lullabies, English lullaby and lullabies of many countries. The write explains the place of moon in lullabies.).

             Moon attracts the human being. The child is always curious about moon. Therefore, in most of the lullabies of all language, there is description of moon. The description of moon differ from country to country and region to region. For example, in India Indians call moon as Chandamama or maternal uncle but  Garhwalis (Indians) call moon as ‘June Mata or mother moon.

       

 

     

                                 इन्दा बिंदा

        (एक गढ़वाली लोरी , हिमालयी लोरी, उत्तरभारतीय लोरी )

 

                 इन्दा बिंदा रावण झोली , घीय कमोळी

                 एक कपाळ पर , घ्यू दुधक पटक बिंदा

                         (inda binda raavn jholi, gheeyk kamoli

                         (ek kapal pr, ghyu doodhk patak binda)

(Source: Dr Nand Kishor , Dr Manoram Dhoundiya, Garhwali Balgeet)

 

 Translation in English

Inda Binda Ravan jholi, Gheeyk Kamoli

There is  a round mark of milk  on his (sky) forehead

 The song is Bajuband type of poetry, wherein first stanza is meant to create rhyme and there is no connection with the subject or second stanza of poem. The lullaby is having simile of Binda (a round mark on forehead) with the moon.

 Usually, the child caregiver sings this lullaby when there is full moon, The caregiver  shows the moon to child while singing. The child would be on the shoulder of roaming caregiver.

 

 

 

        Moon in English Lullaby

                     The Moon lullaby

                      (Author:  Unknown)

                   I see the moon

                  The moon sees me

                   God bless the moon

                    And God bless me ……..

 The poem is addressed by child and definitely is sung by child caregivers.

                        Moon in Northeastern China Lullaby 

                           The moon is bright

                              The wind is quiet

                               The tree laves hang over the window……

In this poem the narrator not only describes the full moon night scene but also instruct the child to sleep” My little baby, go to sleep quickly”.

    In this Chinese lullaby the singer also predict that the baby will see dream “Sleep, dreaming sweet       dreams”

                                         Moon in Korean Lullaby

                     The description of moon in the following Korean lullaby is the proof of exclusive character of Korean lullaby than other language’s lullaby. The lullaby also indicates the hard work needed in old Korea. The children song also shows the strong will power of Korean people.

                           (Common boys, come on out)

                            Let’s go get the moon

                           Bring a bamboo stick and a gunnysack

                          To the hills out back ………….

                            (Common boys, come on out)

                           Let us pluck the moon

                            And hang it up there

                          In Soonhee’s mummy’s room                     

                         

                                              Moon in Thai Lullaby

   The is very interesting description of moon in Thai language lullaby

                      Oe hoe oe hoe oe hoe

                     Ee Koeng eoy , kho khao  kho kaeng

                 Oh Moon , may i have some rice and soup

              May have elephants, horses, ducks…….

               Oh  dear Moon, I keep begging you

(Translated)

   The lullaby shows the need specific of the region and describes the culture of strong emotional relation between family members

                                   Moon in Greek Lullaby

       The following song has been there for centuries. In this Greek lullaby, the moon is not a playful material but a source of light.

                       My little shinning moon

             Light my way so I can walk …

              Reading and writing

             God’s wishes

(Translation: Julia Durdunas)

    The Greece lullaby, depicts a very interesting heritage of the community that there may be political and economical  ups and downs in the country  but the society  still take education as source of being great countrymen. This Greece lullaby is mirror of mental position of Greek society. For Greek people, education is first stage of being culturally superior.

                              Moon in Latin American Lullaby

    Racine wis born poet  Kevin Henkes  (1960) wrote many lullabies related to moon . in one poem the cat mistakes the moon as for a bowl of milk.

 Herein the above Garhwali lullaby, the moon has resemblance with full mark of milk (as bowl of mil) and round mark on the forehead

                            Moon in Turkish Lullaby

                In this Turkish Lullaby , the description comes in middle of the poem

                           Dan-dini -dastana-dan dini ..

                         A moon is born from mother’s womb

            God has not withheld anything from him

 In this Turkish lullaby, there is simile between a boy and moon

                               Moon in German Lullaby

                                           Loa-Le-Lo (a German Lullaby)

                         Loa-Le-Lo

                       Only the man in the moon watches

                        If the little babies are sleeping

                     Thus, sleep you too ………

The lullaby is symbolic one and there is hidden message of competition that you also sleep because other babies have already slept.

                           Lullaby, Lullaby, my lovely one…

                          Sleep in moonlight’s silvery dreams…

                         The moon roams across the sky

                         Lullaby, Lullaby, my lovely one…                     

                                      Moon in Welsh folk Lullaby

    Harold Boulton wrote a folk lullaby as

                               Sleep my child and peace attend thee

                               All through night………..

                             While the moon her watch is keeping

                            All through night ………..

 In this lullaby, the description of moon is different than other country’s lullabies

                                        Moon in Dutch Lullaby

                                 A sorrowful sad little girl sat down

                                A field mouse found a nutshell….

                               Daantje had to go to school

                             Look, the moon peeps and spies.

(Translation by R van Leeuwen).

                         The above lullabies of various countries explain that moon had been very important subject in children literature specially lullabies in all countries and regions. The folk Lullabies also illustrate the characters of the society which creates them.

 Copyright@ Bhishma Kukreti  bckukreti@gmail.com

   

                   

एम.एस. मेहता /M S Mehta 9910532720

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 Characteristics of Garhwali Children Folk Songs and Other Country’s Children songs About Learning Alphabets


                                       Bhishma Kukreti

                 Author aims at finding the fundamental characteristics of Garhwali children folk song and children songs of various languages for teaching the alphabets.

        From language point of view, psychologists found the following characteristics ina two year old child”

1- Enjoys participation in reading

2-Comes to know that language brings desired response

3-Can use fifty to three hundred words or there is increment in vocabulary

4-Most the words, a child use is related to him or her

5- Receptive language is developed more than expressive (can understand more than can express)

6- Starts using negative words

7-Starts using plurals which are simple

8-Speech is 60-70 percent intangible

9- Can verbalize needs

             Psychologists found the following major aspects of language in child development (4 years old child):

1-Uses prepositions

2-Uses possessive consistently

3-Answers whose, where ..

4- Produces elaborated sentences

5-Speech is entirely almost intangible

6-Begins to use correctly past tense of verbs

7-Refer to activities, events, objects, people that are not present

8- Starts to change tone of voice and sentences structure for adapting the level of listeners

9-states first and last name, gender, sibling’s name and at times telephone numbers

10-, Answers apprperately in case of tired, cold, hunger etc

11-Recites simple songs, poems

                               Garhwali (Indian) Children Folk Song teaching Alphabets

  In Garhwali language, there are tens of children folk songs aimed to teach alphabets. Dr Nand Kishor Dhoundiyal and Dr Manorama Dhoundiyal collected few songs. However, there are other songs too.

    One of many folk song teaching Devnagari alphabet is as :

                                                 अ आ इ , इ , उ , ऊ , ए , ऐ

                                       धारा माका गैणा से गे

,                                        ओ ,औ, अं अ:

                      माद्यो जान्दन जोगी नगा

                      कखडि ,गघडि गं

                     चछ्डि   , जझडि यं

                      टठडि ड़ढडि ण

                      तथडि दधडि न

                      पफडि , बभडि म

                     यरडि लवडि शषडि

                     सहडि क्ष , त्र ज्ञं

       Song in roman script

                                      A, aa, I ,ee, u , oo , e ai,

                                   Dhara maakaa gaina se ge

                                            o ,ou, angh , ah

                                   madyo jaandan jogi nanga

                                    kakhdi , gagdi , gn

                                   chaxhhadi , jajhdi , yn

                                  tathdi , dadhadi N

                                 tathadi, dadhddi n

                                paphdi, babhdi , m

                              yardi, lavdi, shashdi

                              sahdi , ksh, tra , gyn

(Written by Bhishma Kukreti)

एम.एस. मेहता /M S Mehta 9910532720

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    Analysis of Garhwali Counting –Out Folk Songs and Counting –Out Children songs of other languages

                                         

                                                 Bhishma Kukreti

                      Counting teaching by society has been taking place from centuries ago.  The following major aspects are important to discuss the uniqueness of children counting song of any language or region.

1- People learn through observations

             Psychologists as Albert Bandura observed through their researches that child or people learn many aspects through observations. Bandura identified following three models of learning through observations

1A-The live model acts as influencing learning

1B- A verbal instruction model (explanations and description)

1C- a symboli model as icon, characters in books, films etc

2- Mental factors are important too as pride, satisfaction and sense of achievement

3- It is not necessary that learning changes behaviour

4a- Not all observed are affectively learned

4b--Learning requires attention

4c-Learning requires retention

5-Learning also requires motivation

Learning Counting through Songs and Aspects of ‘Numerical Mechanism and children Concept of Counting’

                Scientists, psychologists, sociologists and educationists discovered many findings about counting in relation to children. These findings are very important in judging the importance of songs related to teaching counting to children. Some relevant observations about numerical mechanism and children concept of counting are as:

1-Mramasse et all state that as like animals, children are quite accurate about small numbers and can compute approximately the large numbers

2- Starkley et all (1983) found that the infants of 4 to 7 .5 months old child can discriminate two items from three items but not 4 items from 6 items.

3-Strauss and Curtis (1981) found that 10-12 months old infants can discriminate 3 from 4 items and sometimes 4 from 5 items. However, it is not clear tha infants know 2 is higher than 1

4- In Garhwali, Kumauni (Indian), Chinese languages, the teaching of numbers were grouped in either ten or twenty. For example, in ancient Garhwal and Kumaun (India (before 1947 or when  education was sin scarcity) , the numbers were spoken in terms of twenty as 58 =two twenty and eighteen (dwee beesi ar sattara)

5 Counting principles: Gelman and Galistel (1978) briefed about five counting principle of learning

5a- One-to-One theory: The theory stresses the significance of assigning only one counting tag to each counted arrangement

5b-The Stable order theory: Counting occupies more than the ability to allot arbitrary tags to iems in array.

5c-The cardinal theory: The theory reproduces the child’s understanding that the last number word of an arrangement of counted items has a particular meaning: it signifies the set as a whole and the numerosity of this set of articles.

5d-The abstraction theory: The realization is reflected what is counted. it is found that the 2-3 years old infants can count mixed sets of objects

5e-The order-irrelevance theory: the child has to learn that the order of enumeration is irrelevant

6 -Early Arithmetical Skills 

           Starkey (1992) showed that very young children could represent numerical quantities without the use of language.

7-Arithmatical development: The child learns the culture’s numbers words and associates these words with sets of objects as - five for all fingers   

               

                           Garhwali Counting-Out  Children Folk Songs       

                                    अंक अर अंक गणित सम्बन्धी बाल गीत

            (गढ़वाली बालगीत , उत्तराखंडी बालगीत , हिमालयी बालगीत, भारतीय बालगीत )

                                 एक -म्यरा खुट सेक ,            ek myara khut sek

                                  द्वी - से पाणी पी                     dwee- se pani pee

                                  तीन - गोर हरची गीन       teen – gor harchi geen

                                  चार -बुखा गार                     char – bukha gar

                                  पांच - अब पे ब्यटा छांच        panch – ab pe byata chhanch

                                  छै - ल़े बुबा दै             chhai – le buba dai

                                   सात - पकड़ म्यार हात      sat – pakad myaar hat

                                   आठ - चल बटी  बाट             aath- chal bati baat

                                    नौ - पकड़ म्यारो पौ            nau- pakad myar pau

                                     दस -अब कैर बस              das – ab kair bas

(From book Garhwali Balgeet by Dr Nand Kishor Dhoundiyal and Dr m Dhoundiyal)

 

 

                            Counting-Out Children Song in German language

                                             1 2 Polizei       

                                        1, 2 Polizei ,

                                       3, 4 Offizier         

                                         5, 6 alte hex

                                         7 , 8 gute nacht

                                        9, 10 kapitan

                                        11, 12 einige , wolf

                                     Drinn steckt eine maus

                                     Die muss ‘naus

 (Poem by Henry Carrington Bolton (1888) )

                                 Counting-Out Children Songs of United Kingdom

  There are tens of children songs helping children to learn counting in United Kingdom. One example is as:

                                   “One, two, buckle my shoe,
                               three, four, open the door,
                               five, six, pick-up sticks,
                              seven, eight, lay them straight
                                nine, ten, the big fat hen,
                             eleven, twelve, dig and delve,
                              thirteen, fourteen, maids a-courting,
                              fifteen, sixteen, maids in the kitchen,
                               seventeen, eighteen, ladies waiting,
                               nineteen, twenty, my plate's empty.”

                                  French Counting-Out Children Song

                                                       Pimpanicaille

                                      Pimpanicille , el roi des papillions

                                      Se faisant la barbe s’est coupe le menton       

                                         Un deux trios de bois

                                            Quatre cinq six de bois

                                              Sept huit neuf de boef

                                             Dix onze douze de bouse

                                           Va- t-en a tooulouse         

  The children counting songs of America, Italy, China and in other countries are in the above pattern         

  1- After studying the psychological points cited the above, it may be said that though the song creators were not psychologists but they took care about the nature of human beings ability to learn counting

2- In all songs including Garhwali (Indian) folk song, the objectives are fit with the song that children associate the known objective with the numbers     

3-Tthe song creators were aware about importance of attention of child and then retention by the child aspects in learning counting 

4-  The words in children counting-out songs are simple and kept to create poetic rapture that children repeat the songs within groups or individually.   

   The above analysis and psychological aspects described in this write up confirms that the Garhwali Children Counting-Out  Folk Songs   are perfetc songs for learning numbers by children.

  Copyright@ Bhishma Kukreti bckukreti@gmail.com     

                     

 

एम.एस. मेहता /M S Mehta 9910532720

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            Bhukki Rai Gyaun Bwali : A Representative  Garhwali Children’s Folk Poetic Drama

 

                                               Bhishma Kukreti

(Garhwali Children’s Folk Songs, Uttarakhandi Children’s Folk Rhymes, Himalayan Children’s Folk Poetry)

          While classifying Garhwali children’s folk songs,   Dr Nand Kishor Dhoundiyal and Dr Manorama Dhoundiyal placed children’s folk poetic dramas under the division of amusing and Entertaining Garhwali Children’s Folk song. However, this write is witness that children of Garhwal play folk poetic drama very frequently in ‘Gor ma ‘(while grazing the animals in grassland), in ‘Goth Jagwalan ‘ (while watching the animals at Goth), Geetun Maina (at the month of songs and dances)  or at any free time. The author can say that the critics of Garhwali folk literature for children should  place ‘Children’s folk poetic drama’ place with separate heading.

  There are many types of folk poetic dramas played by children in Garhwal.

 1- Mixed : Where the children choose various songs and sing as part of drama. In this genre , the children first decide who will sing which song. Usually the old aged children are expert to adjust the songs that a story is built in the dram. For example, one child will play the role of teacher and other children will play the roles of students, then the teacher will ask questions as alphabets, counting etc in poetic language (created by them) and other children will sing the related poetries. In between the teacher will act teacher and may show mistakes or may insult the singers. Or the children would play drama of a family and then they sing various songs related to family.

2- Exclusive subject: the children sing exclusive poetic drama song and play drama accordingly.

  The following Garhwali (Indian) -children’ folk poetic drama is one act and least time consuming drama. The dram could be played among  two children or many children

                 भुक्की रै ग्यों  ब्याळी :जहां  गढ़वाली बालनाट्य गीत चलता है , नाचता है... ..


                    (गढ़वाली लोक बालगीत , उत्तराखंडी बालगीत , हिलालाई लोक बालगीत, भारतीय लोक बालगीत )

                 

                    भुक्की रै ग्यों ब्याळी         I was  hungry, yesterday

                   पधनुं करों की स्याळी       Sister in law of Padhan (village head)

                   स्वाल़ा लायी ब्याळी        Brought Swala  yesterday

                    नौ मण कंडाळी खै ग्यों     Ate nine tons Kandali

                    सौ मण बसींगो            Ate hundred tons Basingo

                   नौ मण का अरसा खैने      Ate nine tons arsa

                    सौ मण की स्वाळी            Ate hundred tons swali

                    भुक्की रै ग्यों ब्याळी           I was  hungry yesterday 

                   पधनुं करों की स्याळी        Sister in law of Padhan

                    स्वाल़ा लाई ब्याळी         brought swala, yesterday

                    बमणु को बाड़ी  खेंडो        For Brahmin, it was Badi

                    जजमनुं को झ्वळी          For Rajput, it was Jholi

                  हौरी खुणि चटणि            For others, it was chatani

                  खांदु गल़ा गळी              Gulped and gulped 

                  भुकी से ग्यों ब्वाळी           I was hungry yesterday 

                     भुक्की रै ग्यों ब्याळी      I was hungry yesterday 

                   पधनुं करों की स्याळी    Sister in law of Padhan brought, yesterday

                   नौ मण तिमला खै ग्यों Ate nine tons Timla (fig)

                    सौ मण का बेडु           Ate Hundred tons Bedu( another type of fig)

                    नौ मण काफळ खैने      Ate nine mon Kafal (a fruit)

                    सौ मण फळीन्ड़ा        Ate  hundred mon Falinda ( third type of figs)

                    फिर भी करदो आळी जाळी       Even then unsatisfied and ran here and there

                     भुक्की रै ग्यों ब्याळी            Still I was  Hungary yesterday

                   पधनुं करों की स्याळी               Sister in law of Padhan brought swala yesterday

                    नौ मण झंग्वर  खै ग्यों               Ate nine tons Jhangora (millets)

                    सौ मण खिचड़ो खैने              Ate hundred tons Khichdi

                     ल़ूण राळी राळी                     Mixed all with salt

                     फिर भी  भुक्की रै ग्यों ब्याळी     Even then I was hundry yesterday

                     पधनुं करों की स्याळी           Sister in law of Padhan braught swala

( Reference : Dr Nand Kishor Dhoundiyal Dr Manorama Dhoundiyal Garhwali lok Balgeet)

 

               The above folk poetic is a humorous drama. There is high degree of exaggeration in the drama that even after eating tons of food, the person was hungry. The phrases create smile in the face of players or audience. The players enjoy the song by singing, dancing as per their pre arrangement. The players do performance as per their choices or pre arrangement.  The act may be free for all to act or the children may decide how to act and who will do the acting to show the main character’s characteristics. The song explains various types of food, various types of igs available in Garhwal too. The phrases are used known phrases which do not need to explain story in details but the audience would understand the story. As ‘ Pahanu ki bwari layee’ is understood that she came from her mother’s house and would brought ‘arsa, swala’ etc. An dpadhan distributed the same among villagers

             This author is witness such types of exaggerated poetic drama where paradox is main theme to create laughter rapture. In many  songs, sharp satire is also found.

 This author is witness of a parody drama played in ‘Gor ma’. The play was based on Ramayana and the dialogues of main characters were changed, Ram said the dialogues of Ravan, Rawan said the dialogues of Rama and Sita said the dialogues of Mandodary . The changeover of dialogues by well known characters of Ramayana created laughter and awkwardness too

  The above drama is the proof that the folk literature creators were experts of understanding the dramatic situation and importance of basics of poetry. It may be said that ‘Bhukki rai gyaun  bwali ‘ drama sings, walks, dances and simultaneously,  definitely amuses the players and audience together.

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एम.एस. मेहता /M S Mehta 9910532720

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Teasing and Taunting Garhwali Children’s Folk Songs
                                                Bhishma Kukreti

                The free online dictionary defines the act of teasing as ‘annoying, pestering, vexing’, ‘making fun of other’ or ‘mocking playfully’,

                 The free online dictionary defines ‘taunt’ as ‘to reproach in a mocking, insulting, contemptuous manner’.

  Teasing is verbal or bullying form of taunting.

                       From children song point of view, the teasing has two main forms

1- Hurtful teasing children’s folk songs: In Garhwali language, the hurtful songs are related to individuals and social groups. Mostly, individual hurtful folk songs are created by individuals spontaneously and not heard by society and social hurtful songs created for teasing a classes or casts, villages, regions etc. As in past before British regime, there were songs for teasing Kumauni community at the time of Bhailu festival. No doubt that these types of songs were created for adults and children used to sing to as amusing songs too. There were songs to tease a family or caste and children used to sing those songs.  There were proverbs which were sung against regions as Pauri Garhwalis used to sing hurtful songs against Tihri Garhwalis and vice versa. Now a days, the custom is diminishing for creating hurtful folk songs aimed at caste, regions etc

  It is seen that hurtful folk songs do not survive for long as the songs are not sung openly and when songs are not sung openly the songs are not carried generation to generation.

                              2-Playful Teasing children’s songs

      The purpose of playful teasing song is to get amusement. Many times, there is no difference between teasing  playful children songs and  playful adult songs as the teasing wedding songs are also sung by children while playing wedding drama in their free time.  There are folk songs for teasing other village or territories sung by adults and children too without any difficulties.

                    For example, a song of village Jaspur (Malla Dhangu, Pauri Garhwal) which make mockery of other villagers of the region as Gweel, ( Dhangu, PG) Amaldu and Jalth( Dabralsyun, Pauri garhwal) used to be sung by adults and children in the Geetun Maina (month of songs and dance). The song is about showing characteristics of individual villagers as

                         Gweel kaunki dhoti lambi  ( the dhotis of villagers of Gweel is long )

                      Jalth kauniki dhoti badi ( the dhotis of Jalth villagers is big)

                     Amaldu kaunka raudya bad ( White spot on forehead of Amaldu is big. In fact the Pundits of amauldu used to paste chandan on their forehead)

                The playful teasing children folk songs could be classified as per following situations

A- Intention of the teasers

B-Mocking bad habits or unusual customs

C-Making funs of name

D- Making funs of other villages or regions

E- Just to sing playful songs sung by villagers or social groups together

F- Making fun of birds and animals.

      The following song is a song of mocking a lazy person and became poor due to his inactivity. Dr Dhoundiyal states that usually , this song  is used to teas other child by putting child’s father name instead of Sundaru. 

 

                                                                सुंदरु क हालात

                                                  सुंदरु तेरा नौना क्य छन ?

                                                     बारा बीसी नौ

                                                    सुंदरु तू  खांदी क्य छै ?

                                                     मांगि मांगि क जौ

                                                      सुंदरु तेरो लैन्दो क्य च ?

                                                     एक डूंडी गौ

                                                     सुंदरु तेरा भांडा क्य छन ?

                                                     एक टुट्यु  तवा

                                                    सुंदरु त्यारा लारा क्य छन ?

                                                     अंग्वछा को छौं

                                                     सुंदरु तू रौंदू कख छै

                                                         झुपडा तौळ

                                                       सुंदरु कुछ काज कौर

                                                       धार जांदी मौ

 The children create songs by using Bajuband technique – first stanza without meaning and second stanza with real meaning as in the following song the children of other villages tease the villagers of Raneth who are by class ‘Dallya’  and they blow ash into sky while doing Tantrik pefromances.

     

                                          बड़थ्वालुं क  गौं बड़ेथ  (   Barthwals live in Bareth )

                                       उबफुक्वों क गौं  रणेथ  (Magicians or Tantrik (Dallya ) live in Raneth

 There is another classical example of showing characteristics of three  villages together but may be said as teasing folk song too

                                  पाली का उन्द्फुक्वा

                                 ठंठोली का अदबिचका

                               रणेथ का उबफुक्वा

 

                                        Paali ka undfukwaa 

                                       Thantholi ka adhbichhak

                                        Raneth ka ubfukwa

 There are three villages in malla Dhangu – Pali where goldsmith live, Raneth where Dally live and in between two villages, Thantholi village is situated. Since gold smith acts require to blow pipe towards earth the inhabitants of  Pali  are  called Undfukwa (who blow pipe towards earth) and the inhabitants of Ranesth are called Ubfukwa (to blow towards sky or above )

                    There is another teasing or amusing song in Garhwali which the author also sung many times. The song is amusing but if analyzed, the song is for teasing the teacher as

                           

                                   

                  मास्टर जी कि टंगडि  टुट्टी The teacher’s leg got fractured

             दणमण बाजि घंटी           The bell rang

                        द ल़े  ह्व़े गे छुट्टी           We got leave

               There are many proverbs transformed by children and sung as rhymes too to use teasing songs.

  Usually, teasing Garhwali children’ songs are satirical and humorous.

               There such many local, regional and universal Garhwali children’s folk songs which are teasing and amusing.

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एम.एस. मेहता /M S Mehta 9910532720

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     Logic Learning in Garhwali Children Folk Songs
                                                        Bhishma Kukreti

       The mode of reasoning is ‘Logic’. The Indian folk literature has been very rich in teaching logic to the next generation by old generation. This is the reason that philosopher Gautam created ‘ Nyay  Darshan’ more than two thousand years back.

  In Garhwal, there is tradition of teaching reasoning to children from early age. Garhwalis have been creating riddle poems for their children from the time the humanity settled in Garhwal. The following two children folk poems are proof that Garhwalis were conscious about teaching logic to their children from early age

  The songs are having four lines in a poem and the language is simple that children could understand easily


                                    पहेली बुझाने के गढवाली  बालगीत


          (गढ़वाली बालगीत, उत्तराखंडी बालगीत , हिमालयी बालगीत , भारतीय बालगीत )

                                                       ----1---       

                                     मुंड मा म्यारो छारु च , Ash is on my head

                                     इन च बुल्यां जोगी च    As if I am ascetic 

                                      पेट मेरो गगडाँदू   च   The stomach sounds in disorder 

                                      इन च बुल्यां रोगी च  As if  I am sick

                                                                     उत्तर : हुक्का  Answer: Hukka

                                                 -------- 2-----

 

                                    बुतत , बातत जामत जु

                                    काटत फाटत फाटत  फू 

                                     कूटत कूटत फूँकत फू

                                     थड़कत भड़कत भकडम भू

                                     मार सड़ाबड़ सपडम सू

                                                                          उत्तर पळयो , छ्न्छिंडा Answer palyo or Buttermilk  curry

 (सन्दर्भ : डा नंदकिशोर ढौंडियाल व डा मनोरमा ढौंडियाल कि पुस्तिका )

     There are other puzzle songs for children in Garhwali. There is remarkable tendency to teach children logically in Garhwali children folk songs

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    Naidaali Panyaan Jami : A  Garhwali  Thadya Folk Dance-Song

                                            Bhishma Kukreti

            ‘ Thadya’ I means on the ‘Thau’ or specific place or specific open place . The dance-song is performed at the time of festivals or fair. However , the villagers perform Thadya dance song a in the Geetun maina (The month of Songs- from Vasant panchami to Baishakhi/Bikhot) too in night as Manipuris perform dance-song in moonlight.

                 The ‘ Thadya’ dance-song  is circle dance and the dancers sing the song as per the rhythm or subject. The dance has similarities with Hora of Slavic , Romania, Klezmere, Bulgaria which means round  dance, speak ; Serbian ‘Koro’;  ‘Hora’ of Turkish, ‘Valle’ of Albania; ‘Oro’ in Macedonia, Montenegro, Gypsy communities; Mayim Mayim of Israel ‘ Kantu’ of Bolivian highlands; Anyako Atsia of Africa; Ghuozhuo ‘ of China; ‘Dati of E-Ethnic group of china; Guoxi of Tibet, rauf dance of Kashmir,

  Thadya dance-song has many variants. ‘ Thadya’ dance is performed by feals or males alone, or both genders dance together in circle depending upon the song.  The dancers stand in circle and put their hands on the shoulders of oteach other and start dancing and singing. From this point, the variation of each Thadya dance start . Depending upon the song and subject the dancers change the instances.

      Usually, when the community songs start the women sing an auspicious song and perform dance . The ‘ Naidali panyan’ is asocial and religious dance danced together by women in circle. The song is dedicated to Panyan tree and Khetrpal deity. The dance is rhythmic but with slow speed as the song is worshiping songs for Panyan an auspicious tree and deity Khetrapal’. All the dancers sing the song and the outsiders also sing the song. There is no need of musical instruments in this dance-song. 

 

                        नैडाळी पैंयाँ जामी : गढवाली थड्या लोक नृत्यगीत

  (गढवाली सामुदायक व सामूहिक सामाजिक लोक नृत्यगीत , उत्तराखंडी सामुदायक व सामूहिक सामाजिक लोक नृत्यगीत )

  (Garhwali Folk Dance-song, Uttarakhandi Folk Dance-Song, Himalayan Folk Dance Song)

                         सेरा कि मींडोल्यूं   नैडाळी पैंयाँ जामी At the Paddy filed mound, Panyan tree grew

                           दिब्तौं कि डाळी   नैडाळी पैंयाँ जामी The dietary tree , Panyan tree grew

                           कूली की बेड़वाळ   नैडाळी पैंयाँ जामी At the canal bank, Panyan tree grew

                 सेरों की ढीस्वाळी   नैडाळी पैंयाँ जामी At the upper side of paddy filed, Panyan tree grew

                           चालों दीदा भुलाओं   नैडाळी पैंयाँ जामी Let brothers-sisters go, Panyan tree grew

                           क्वी दूध चारयौन्ला  नैडाळी पैंयाँ जामी A few irrigate by milk, Panyan tree grew

                           एक पत्ती ह्व़े ग्याय   नैडाळी पैंयाँ जामी  It is now one leaf plant, Panyan tree grew

                           दुपत्ती ह्व़े ग्याई     नैडाळी पैंयाँ जामी   Its now double leaves, Panyan tree grew

                           फूटी गेन फांकों     नैडाळी पैंयाँ जामी The branches came up, Panyan tree grew

                            द्यू करा धूपाणा      नैडाळी पैंयाँ जामी Let us do Dhoopano, Panyan tree grew

                            कै देव शोभली     नैडाळी पैंयाँ जामी Which deity will come? Panyan tree grew

                            खेतरपाल शोभली   नैडाळी पैंयाँ जामी Khetrapal will cme, Panyan tree grew

                            दिबतौं क सत न     नैडाळी पैंयाँ जामी Due to deity’s blessing, Panyan tree grew

                            क्वी घांडा चढ़ावा    नैडाळी पैंयाँ जामी Somebody  will offer bell, Panyan tree grew

                            क्वी निशाण लगावा  नैडाळी पैंयाँ जामी Somebody will offer flag, Panyan tree grew

   * Panyan (Prunus ceresoidus ) kedarja, padm,  is a Himalayan cherry or like deciduous African cherry

Sorce_ Shri Pitambar Datt Devrani’s personal collection and published in ‘ Garhwal ke Lok nritygeet by Dr Shiva Nand Nautiyal. D Late Pitambar Datt devrani started his career from Silogi High School and later on became principal of Matiyali Intermediate College, Pauri Garhwal, Uttarakhand.

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