Theyyam Dance

 

Theyyam is a regional folk dance of Kerala which is performed to propitiate various Bhagavathi deities and other Goddesses, and Theyyam dancers are clad in colourful face make-up and elaborate costumes.

Theyyam originated from Kaliyattam. The indigenous tribal communities were handed over the responsibility to perform the Theyyam. These tribes included Malayar, Pana, Vannan and Velan.. As a living religious group with centuries old traditions, rituals and customs, it embraces almost all castes and classes of Hindu religion. The term Theyyam is a distorted form of 'Dhaivam' or God. It is a rare combination of dance and music and reflects important features of a tribal culture as a whole.

Though a dance form, it is not performed for entertainment, the purpose of this dance worship is to unite humanity with divinity.

For the spectators, this is no performance. The dancers are thought to get possessed by the spirits of gods and goddesses. Their performance is so pure and divine, the spirituality engulfs the atmosphere and the spectators both. The dancers arrive at the temple accompanied by the hypnotic rhythm of the drums. As the sounds of their footsteps grow nearer, reverence grips the crowds. They watch enthralled as the dancers, through their energetic and powerful performances as Gods, Goddesses, Demons, And Spirit, depict mythological stories. As the dancers perform their last act — walking or leaping into the fire, rolling on burning coal — they transcend their human bodies, appearing to be, to the watchers, the Gods themselves, capable of blessing or cursing, saving or destroying. The ritual ends with the dancers distributing blessings — kuri (turmeric powder) and rice. When the music begins to wind down, the devotees throw this rice on the theyyam.

Kummi Dance

 Kummi dance is one of the most important and ancient forms of village dances of Tamil Nadu state of India. It reflects the day-to-day life of villagers of Tamil Nadu.

The kummi dance is performed for the most part by ladies. The ladies remain around and dance applauding musically to the tunes. They likewise dance in the circle and the hand signals connote the procuring and the reaping procedure. One of the ladies drives the singing with a main tune while the remainder of them take up the hold back.

Every entertainer renders another line thus and the moving stops when all get worn out. In some nearby varieties of the Kummi dance, men additionally take an interest. In this structure, the men with little sticks in their grasp structure a bigger external hover, inside which the ladies remain in a little ring. The applauding of the hands by the ladies and the beating of the sticks by men are consummately synchronized with their means and the musicality of the melodies.

Kummi dance is performed during festival seasons such as Pongal, the harvest festival. It is also performed during family functions such as marriages, childbirths, and Manjal Neeratu Vizhaa - a celebration done when a young girl attains puberty.

This dance form has been encouraged by a number of poets, including Subramania Bharathiyar, who has written Kummi Paatu. Kummi dance is also performed in Kerala, an Indian state.

Kummi dance does not follow any particular dress code thus the costume can be many. Generally, young girls wear pavadai chattai, teenagers wear pavadai dhavani, and the adult women wear saris.

Kummi dance is performed during festival seasons such as Pongal, the harvest festival. It is also performed during family functions such as marriages, childbirths, and Manjal Neeratu Vizhaa – a celebration done when a young girl attains puberty.

Manipuri Dance

Manipuri Dance has its origins in the North-eastern states of India. It echoes the rhythm of life amidst its grace and charm. Manipuri as a dance form is old but is the youngest among the Indian classical dances. The current form of this dance is much more free and limited only to the literary word and the rigidity of the Tala.

The origin of Manipuri dance can be traced back to ancient times that go beyond recorded history. The dance in Manipur is associated with rituals and traditional festivals, there are legendary references to the dances of Shiva and Parvati and other gods and goddesses who created the universe.

Lai Haraoba is one of the main festivals still performed in Manipur which has its roots in the pre-Vaishnavite period. Lai Haraoba is the earliest form of dance which forms the basis of all stylised dances in Manipur. Literally meaning – the merrymaking of the gods, it is performed as a ceremonial offering of song and dance. The principal performers are the maibas and maibis (priests and priestesses) who re-enact the theme of the creation of the world.
The classical Manipuri Raas Leela dance genre got a second life through the efforts of the Noble Laureate Rabindranath Tagore. In 1919, he was impressed after seeing a dance composition of Goshtha Lila in Sylhet (in present-day Bangladesh). He invited Guru Budhimantra Singh who had trained in Manipuri Raas Leela dance, as faculty to the Indian culture and studies center named Shantiniketan. In 1926, Guru Naba Kumar joined the faculty to teach the Raas Leela. Other celebrated Gurus, Senarik Singh Rajkumar, Nileshwar Mukherji and Atomba Singh were also invited to teach there and assisted Tagore with the choreography of several of his dance-dramas.
The classical Manipuri dance features unique costumes. The women characters are dressed, in doll-like Potloi costumes. The brilliant design of the Potloi was conceived in a dream by Vaishnavite Meitei King Rajarshi Bhagyachandra (Meitei: Ching-Thang Khomba) of Manipur, in which he saw his daughter dancing in a Potloi. The Potloi costumes for women are tailored such that it is avoids arousal of any unhealthy stimulus in the audience.
 

Inter Caste Marriages in India

Inter-caste marriage (ICM), also known as marrying out of caste, is a form of exogamous nuptial union that involve two individuals belonging to different castes. They are particularly perceived as socially unacceptable and taboo in most parts of South Asia. It prevailed in India as a result of a very rigid caste system. Upper caste people would not have any marriage alliance with lower caste people. The caste system is a dominant idea of being hereditary superior and “pure” to others (prescribed Varna). Thus, the practice of marriage within the caste ensures the hierarchy is maintained and in case of its violation, violence is committed.

Inter-caste marriages may not be accepted by families, and they may pressure their children to marry within their caste. Parents may even resort to emotional blackmail, threats, or physical violence to prevent their children from marrying outside their caste. Most of these marriages remain as love marriages even today, where the bride and the groom would decide to get married and get into an adjustment for life. Hence, these marriages are more common in cities rather than villages in India. It's a given that marrying someone of a different caste means getting to learn new things. You will learn how a certain culture is, their way of living and also their cuisine. You will also get to celebrate different festivals which means more fun and celebrations at home. Life becomes a happy journey because of this.

The Bhagavad Gita does not ban inter-caste marriage. The Bhagavad Gita describes castes as related to a person's thoughts and not their social status. According to the Bhagavad Gita, the nature of your thoughts determine the caste you are in.

The Supreme Court of India has also declared that inter-caste marriages are in the national interest and a unifying factor for the nation and there has never been a bar on inter-caste or inter-religion marriages in independent India. 

Caste System in Rig Veda

 Caste system in Rig Veda forms the main distinguishing feature of the Hindu society. The Aryans of Central Asia and the Indo-Aryans also in the first two centuries did not follow any caste. It is only during the Rig-Vedic age that the four castes are stated. However the rigidity in the caste system as prevalent in our society or as it appears from the Code of Manu did not exist in the Vedic age.

In Central Asia the term 'Brahmana' earlier meant 'one expert in the religious rites'. It is assumed that sage Narayana discovered the Brahman (the Supreme Being) all the rishis and devas converted into 'Brahmanas.' It is noted that from the counsels of Narada to Mandhata in the Mahabharata all were Brahmanas. The earliest distinction made by the Indo-Aryans was between themselves and the natives and it was on the basis of varna i.e. colour. The Indo-Aryans identified themselves as Svitnya meaning white and the natives Krishna-twach meaning dark.

During the time of the Rigveda (1500 - 1200 BCE), there were two varnas: arya varna and dasa varna. The distinction originally arose from tribal divisions. The Vedic tribes regarded themselves as arya (the noble ones) and the rival tribes were called dasa, dasyu and pani. The dasas were frequent allies of the Aryan tribes, and they were probably assimilated into the Aryan society, giving rise to a class distinction. Many dasas were, however, in a servile position, giving rise to the eventual meaning of dasa as servant or slave.

The Rigvedic society was not distinguished by occupations. Many husbandmen and artisans practised a number of crafts. The chariot-maker (rathakara) and metal worker (karmara) enjoyed positions of importance and no stigma was attached to them. Similar observations hold for carpenters, tanners, weavers and others.

Exploring Indian Communities

India is the birthplace of Hinduism, Buddhism, Jainism and Sikhism, collectively known as Indian religions. Indian religions, also known as Dharmic religions, are a major form of world religions along with Abrahamic ones. Today, Hinduism and Buddhism are the world's third- and fourth-largest religions respectively, with over 1 billion followers altogether, and possibly as many as 1.5 or 1.6 billion followers. Throughout India's history, religion has been an important part of the country's culture. Religious diversity and religious tolerance are both established in the country by the law and by custom; the Constitution of India has declared the right to freedom of religion to be a fundamental right.

 Ancient history in India does lend considerable and credible information regarding primeval communities, or organisations that had cropped up since the times of pre-Christian era. Since the eras of Indus Valley Civilization and Harappa, the concept of organising communities had been well assimilated within both uneducated and educated classes. Religious, economic, administrational, and even, societal classed communities had existed during ancient Indian evolvement.

The gigantic awareness of belonging to a higher caste or higher religious order paved way for first ever establishment of Hindu religious community, divided into Brahmins, Kshatriyas, Vaishyas and Shudras. These four cardinal Hindu caste systems were further sub-divided into their own specific community, a concept that is very much retained in present-day Indian society. Some of the Hindu communities are Dewar Caste, Dhanuk Caste, Dharkar, Dhuri Caste , Kayasth ,etc.

Dewar Caste :- Dewar Caste is a Dravidian caste of musicians mainly inhabiting the central region of the country. Dewar caste is said to be of a mixed origin. Dewar is a Dravidian caste of Central India. The name of Dewar caste has been derived from Devi, whom they religiously worship. Another version suggests that the name is derived from the term 'Diabar', meaning a person who lights a lamp. They are by profession musicians. The Dewars traces their origin from a Binjhia tribe named Gopal Rai.

Dhanuk Caste:- Dhanuk caste is considered as a prominent caste of Bihar. They are also found in the adjoining state of Jharkhand. Dhanuk caste is mainly the caste of agriculturists. The name of Dhanuk caste is derived from the Sanskrit term 'dhanuska', which means an archer. This caste of India is regarded as an ancient one because reference of its origin can also be found in Padma Purana. Scholars are of the opinion that formerly, Dhanuks were actively a part of the militia of the country. The Dhanuks are minority indigenous people and they are also known as Rajbanshis.

Dharkar Caste:-  Dharkar is a very low caste, which is much lower than the Chamars but considerably above the Doms. Dharkars are workers in reeds and canes. They manufacture cane stools and chairs, palm leaf fans, matting for floors and the like. Some of the Dharkars are employed as porters.

Dhuri Caste :- Dhuri caste of Central India comprises members who are mainly associated with the occupation of rice parching. They are considered as an offshoot of Kahars. However, in Chhattisgarh Dhuris claim that the Kahars are their sub-caste. In Kawardha, the members of Dhuri caste believe that the Raja brought them back while on his return from a pilgrimage. However, others say that they came from Mirzapur District in Uttar Pradesh. There are some legends that indicate the origin of Dhuris. 

Kayasth :- In the Puranas the Kayasth is mentioned as the Writer caste. Their origin is not sure. The Kayasth themselves assert that their common predecessor, on the father's side, was a Brahman.