“It’s Our Culture”: Dynamics of the Revival and Reemergence of Punjabi Jhummar (original) (raw)

Situating bhangra dance: a critical introduction

South Asian History and Culture, 2013

Punjabi bhangra has been a recurrent topic of discussion within the studies of South Asian identity and vernacular culture since the 1980s. Such discussions, however, have suffered due to lack of published information on bhangra’s cultural and historical con- texts. Consequently, discussants have had to rely upon information available from recent popular media and casual participants. Popular narratives tend to oversimplify bhangra as being or deriving from ‘Punjab’s traditional folk dance,’ often without a clear sense of what constitutes ‘folk dance’ in this context or the relationship between such a dance and the particular bhangra with which one may be familiar. The resultant picture of contemporary bhangra as the quintessential Punjabi harvest dance, even if ‘modern- ized,’ is inadequate to interpret the acts of performers and audiences of what are, in fact, several dynamic phenomena. There is a danger of characterizing bhangra as a too-uniformly understood aspect of Punjabi heritage, and of reducing its performances to mere displays of Punjabi identity, if the past and present practical needs, aesthetic decisions, and situational intentions of participants are not registered. Intended to offer such a contextual framework, this article provides a social history of bhangra dance, in three theatres: Western Punjab before 1947, Eastern Punjab after the Partition, and the Punjabi Diaspora since the late twentieth century. Particular attention is paid to the individuals who have shaped the development and their circumstantial motivations.

Vernacular Music and Dance of Punjab

2000

The field of Punjabi music is marked by an interaction between Punjabi music as contemporary practice and Punjabi music as people imagine it. In order to understand the state of vernacular music in Punjab it is instructive to devise a classificatory schema consisting of a few objectively determined, yet liberally conceived, musical subtypes. Following such a framework, this paper will describe how Punjabi musical activity manifests within each category, as well as how it has changed over time. Special note is taken of how ideas held about Punjabi vernacular music have themselves affected the development of music to its present form. Through a review of existing scholarship on Punjabi music it will be possible to delineate areas of future research.

DANCE AS MIRROR OF SOCIAL AND CULTURAL CHANGE: A PEEK INTO MANIPURI PERFORMANCE HISTORY

Granthaalayah Publications and Printers, 2024

The paper attempts to highlight significant moments in the history of Manipuri dance and their implications on the dynamics of social and cultural developments of the time. The dancing body is now no longer a simple reproduction of historically created style of human movement that seem to continue forever as symbol of people's tradition and culture. The dancer's body is now read as sign, as discourse, as platform for human experience and the structure and formulations of movements in time in the body do inform particular thoughts, ideas, emotions and affects that were involved in the creation of a language of dance. By analyzing the kind of dance produced in creative people's history, we shall be able to provide hints on the structure of power, knowledge and the world views of the society of the times. No doubt technology, utilization of resources, spiritual and religious influences and power exercise do impact on social and cultural change. But the kind of dance style also do inform on the very nature of the creative inputs of society that had been necessitated in the production of the dance. Reading dance can also be as pleasurable as reading literature. We shall study the pre-Haraoba, the Lai Haraoba dance and its transformation into the 18 th century classical dance of the Raas Leela during the conversion of the Manipuris into Hinduism. The introduction of colonial money economy and structural changes in the society and culture and its impact on dance shall be explored. Globalization and its impact on dance traditions shall also be indicated. As we go deeper into the semantic field in the structure and form of dance, operas and performance in different stages of history, we are able to discover the manifold transformation in the realm of peoples' and rulers' ideas on life, relationships and processes in response to the challenges of the time. The challenges no doubt come sometimes from outside of the realm in which the people thrive. Foreign conquests and introduction of new ways of life and action also impinges on the traditional equilibrium in society. There are times of turmoil and unease. Livelihood and art are in moments of crisis. But the response to the crises is unique, as the culture of the time indicates the resilience of that society in culture. Manipuri dance history relates this experience.

Meanings of Bhangra and Bollywood Dancing in India and the Diaspora

TOPIA: Canadian Journal of Cultural Studies, 2011

The mid-1980s witnessed the invention of a new musical genre in Britain consisting largely of remixes of Punjabi folk music and Bollywood music. Dubbed the “new Asian dance music,” it emerged as an important site for the production of South Asian diasporic identities. From the beginning, these hybridized bhangra and Hindi film remixes attracted considerable media and academic attention in Britain and, over the last two decades, they have become a global cultural phenomenon, with South Asian youth from Amsterdam to Singapore dancing to these beats in clubs, at parties, at college functions and at community gatherings. While Asian dance music returned to India through its popularization in clubs and at weddings and other events, its emblematic status in the diaspora has elided other significatory functions of dance and music in popular, social and political life in the homeland. This essay examines the meanings of bhangra and Bollywood dance in India and the diaspora by drawing on fie...

'The nightingale is a graceful dancer': Bulbul Chowdhury dance heritage and the new nation state of Pakistan

Inter-Asia Cultural Studies, 2022

ABSTRACT This article focusses on the cultural work of dancer Bulbul Chowdhury who performed extensively in East and West Pakistan (1950) and toured Europe with his troupe (1953). Chowdhury’s approach towards dance in newly formed Pakistan coincided with larger political events of WWII, Bengal Famine, Partition as well as the Language Movement. His methodology of dance encompassed a vision of “inter-Asia” in which he excavated Muslim pasts to create a vocabulary of “national dance” for Pakistan. During early years of decolonisation and Cold War, Chowdhury’s performances for the Shah of Iran in Sylhet or for Jawaharlal Nehru following the Nehru-Liaquat Pact signified how such high-level state events were crucial for his travel abroad and thus gained a cultural currency/endorsement for his troupe. Drawing upon Kuan-Hsing Chen’s “Asia as Method” (2010), this article concentrates on Chowdhury’s role in connected geographies to identify structural limitations and alternative possibilities of knowledge production in dance.

Choreographing [in] Pakistan: Indu Mitha, Dancing Occluded histories in "The Land of the Pure

2012

I use Dr. Mahajan's system of transliteration for all except some popular names.This system based on C.M. Naim's approach to teaching Urdu, works best for me due to the oral and embodied nature of my data, i.e. dance and music traditions. I also chose Dr. Mahajan's system due to her unique teaching approach as a Linguist towards teaching Hindi-Urdu as primarily the same language, and her efforts to not get taught up in nation-state politics in language and culture teaching. ~ xii ~ ACKNOWLEDGEMENTS As I come to the culmination of this dissertation, which is a decade long process as it started years before my actual PhD, I am filled with gratitude for all that I have received on all levels of my being: guidance, friendship, love, inspiration. Alhumduliallah. I have met teachers at every step of this journey, of this world and other worlds. In my first anthropology masters at the Quaid-e-Azam University, Islamabad I am thankful to my mentor the late Ahmad Hassan Dani who set up the first anthropology department in Pakistan in 1974, he was one of the most generous teachers I know and to his students he always emphasized Pakistan's Central Asian links and ties as opposed to the Arab one pushed forward as the "Islamic" connection. My masters's advisor Tariq Rehman for his guidance on my dissertation on "The Rubabis" which I can now see was a beginning to questioning the unfinished business of 1947 Partition. I am thankful to Grace Clark at United States Educational Foundation of Pakstan (USEFP) for continued support for this project from my first masters in Social and Culural Anthropology in the United States to early years of my PhD at UCLA. At the University of Hawaii at Manoa (UH) my advisor Geoffrey White who urged me to see Indu ji's life history parallel to story of the nation. At the East West Centre (EWC) I continue to learn from generous scholars like Rick Trimillos, Aslam Syed, Ned Bertz. At the EWC life long friendships which nourish my personal and academic life which are to name here. In particular I want to thank apumoni Raana Dilruba Yasmin for helping me conduct proxy interviews in Islamabad with Indu Mitha's male students while I was writing my final chapter in Los Angeles. Starting my PhD at WAC/D I was fortunate to have two committee chairs Janet O' Shea and David Gere which combined for me expertise in dance history scholarship and activism. David and Janet gave me ample space and expert advice needed to grapple with my complex context. I am so thankful for Susan Foster's incredible support and faith in my project, and her inspiring ~ xiii ~ scholarship and mentorship. My external member Nile Green was only too willing to read my work at every stage of the process something I am today so grateful for. Thanks to Peter Sellars my reader for insisting I bring more of my voice and my story in the dissertation. Amongst WAC/D faculty many thanks for their support at different stages of this project:

"Tribal Dance" in India: A concept, a Category and an Ethnographic reality

Journal of the Indian Anthropological Society., 2021

Definition of "tribe" in the Indian context is a highly complicated process or is made complicated because of various reasons. However, its application to the various ethnic groups in India is no less reflected in the artistic sphere involving the interest of the whole country. Distinction between "tribe" / "non-tribe" as reflected in today's Indian social outlook has many conditions and dimensions, such as political, economic, linguistic, cultural. "Belonging" or "not belonging" to a particular group or a community in the form of a tribe sometimes depends on the outcome of a long process of negotiation, which may create contradictions at certain level. At the same time the clieche "tribal dance" is well known in the social and cultural world and is widely in use, though often in an extremely unclear way. The paper is focused on what it actually stays for a "tribal dance" in today's India, what are its characteristics, what is its content. It examines the concept of "tribal dance" in India in opposition to "folk", "classical" and similar such connotations, as well as in the context of its increasing use in the recent phenomenon of "neorural" and "neo-tribal". Few cases (Santali, Kalbelia dances) show highly conditional, uncertain and loose character of the schemes adopted to classify dancing practice as an ethnographic reality in today's India.

Global Dancing in Kolkata, A Companion to the Anthropology of India

Arjun Appadurai (1997) has recently observed that the main feature of globalized public culture in India is the explosion of print and electronic media. Emphasizing the role of film, television and video technologies that lie at the heart of the transformation of India's public sphere, he has described the rise of a culture of celebrity and consumption inextricably linked to the economic reforms of the mid-1990s. Implemented under the banner of "liberalization," these reforms have opened up a consumption-led path to a transnational culture saturated with media, images, texts, and oppositional ideologies (Appadurai and Breckenridge 1995). This globalization of Indian national culture has had far-reaching impacts on classical dance forms, such as Kathak and Bharatnatyam, as well as on folk forms like the martial art practice of Kalarippayattu (Zarilli 1995).

Staging Statecraft: Dance Festivals and Cultural Representations in Konark, Odisha, India

Arts, 2024

This essay argues that dance festivals are choreographed spaces that shape cultural heritage. The Konark Dance Festival in Odisha, India, is an annual program situated around the Konark Sun Temple, a UNESCO-recognized World Heritage Site. The following explores the interrelationship between the modern space of the temple monument and the modern format of festival dances in Konark. The festival project juxtaposes the monument’s archaeological value with the dances’ cultural value in choreographic neatness, which requires a critical interrogation to determine the negotiations, appropriations, and discomfort these processes otherwise entail. This article also branches out into cultural discourses beyond the stated festival that examine the historical, diplomatic, and touristic networks the dance festival often encompasses. Following the creation of the modern state of Odisha (in 1936) and of the independent nation of India (in 1947), Odisha regional dance forms were remodelled to produce the state dance Odissi, which gained national “classical” recognition in the 1960s and subsequent international repute. Odissi dance has subsequently been formulated and globally circulated as an anthropomorphic symbol of the geopolitical state of Odisha. Through ethnography, visual study, and choreographic analysis, this essay explores the (re)presentational aspects of the region-state in and through dance, which rhetorically inform the staging of the Konark Dance Festival. Keywords: nation-state; dance; heritage; history; festivals