15/09/2013

Indian Himalayan Tribal Arts Parcours des Mondes 2013

ETHNOFLORENCE

INDIAN AND HIMALAYAN

FOLK AND TRIBAL ARTS

tribal art mask.JPG

2008 - 2016

no. 672

*********************************************

INDIAN AND HIMALAYAN TRIBAL ARTS

AT THE

September

2013

PARCOURS DE MONDES

PARIS

*

 

029 - Copy.JPG

 

In collaboration with 

David Van der Elst

of

Tribal Sculptures from Western Nepal

web site

 

28972180.3.JPG

more here

http://tribalsculpturesfromnepal.skynetblogs.be/

 

***********

HIMALAYAN SPIRITS

GALERIE INDIAN HERITAGE

http://www.indianheritage.biz/files/CatalogueIH2013.pdf

See also

http://ethnoflorence.skynetblogs.be/archive/2013/08/27/hi...

*

 

029.JPG

 

030.JPG

 

031.JPG

 

032.JPG

 

035.JPG

Photo DVdE 

Courtesy of F. Rond

**************

MASQUES DE L'HIMACHAL PRADESH

GALERIE LE TOIT DU MONDE

PARIS

Francois Pannier

http://www.letoitdumonde.net/

and a unique

Photo Exhibition

of

Christhope Roustan Delatour

*

 

006.JPG

 

007.JPG

 

008.JPG

 

009.JPG

 

011.JPG

 

015.JPG

Photo DVdE 

****************************

010.JPG

022.JPG

021.JPG

012.JPG

019.JPG

Courtesy of

Francois Pannier

Christhope Roustan Delatour

**********************

Galerie Frédéric Moisan

Galerie Hervé Perdriolle

présentent

 Jivya Soma Mashe

et autres peintres de la tribu Warli

http://herveperdriollecv.blogspot.com/

037.JPG

 

038.JPG

 

039.JPG

 

040.JPG

 

041.JPG

 

042.JPG

Photo DVdE 

Courtesy of

Herve Perdiolle

 

Frédéric Moisan

******************

ZELKOVA GALLERY

LE RIRE & LE SACRE

Bouffons Rituels & Folle Sagesse

Himalaya Indonesie Chine

 

19902_10201537399141551_797265210_n.jpg

 

050.JPG

 

063.JPG

 

062.JPG

 

067.JPG

Photo DVdE 

Courtesy of

Zelkova Gallery

********************************

GALERIE FLAK

http://www.galerieflak.com/en/category/asie/

 

003.JPG

Photo DVdE 

 

Courtesy of

Julien Flak

***************************

DALTON SOMARE GALLERY

MILAN

http://www.daltonsomare.com/en/

 

2057286144.JPG

026.JPG

027.JPG

Photo DVdE 

Courtesy of Dalton Somare Gallery

************************

Ethnoflorence n 672 

Support us!

No Money!

BUT

Texts and Pictures are ALWAYS welcome!

*

STAY IN TOUCH WITH US

SUBSRIBE TO OUR NEWSLETTER!

*

28/08/2013

Himalayan Spirits exhibition Galerie Indian Heritage Paris

ETHNOFLORENCE

INDIAN AND HIMALAYAN

FOLK AND TRIBAL ARTS

2008 - 2016

no. 659

**********************************

In this post:

 

ACTUALITY

 HIMALAYAN SPIRITS GALERIE INDIAN HERITAGE Tuesday 3rd to September 15th 2013 

(11 am- 7pm) 54 rue Mazarine 75006 Paris 

 FIELD WORK

 - KALONGA SHIVA TEMPLE RUKUM

Photo courtesy of Andrea Mordacci 1990 2013

 PHOTO OF THE WEEK

 -Nepal Helambu Dupchu Ceremony Shaman Photo Johan Reinhard

 BOOK OF THE WEEK

 CASTES AND TRIBES OF SOUTHERN INDIA Thurston, Edgar 1855-1935 Assisted by K. Rangachari Madras Government Press 1909

CURRENT EXHIBITION

 FIERCELY MODERN Rubin Museum of Himalayan Art New York April 26, 2013 - September 16, 2013 FURER HAIMENDORF COLLECTION

 OLD POSTS SELECTION

 NEPAL. CHAMANISME ET SCULPTURE TRIBALE. Christian Lequindre Marc Petit. 

***********************************************

******************************

HIMALAYAN SPIRITS

GALERIE INDIAN HERITAGE

Tuesday 3rd to September 15th

2013

(11 am- 7pm)

54 rue Mazarine 75006 Paris

http://www.indianheritage.biz/files/CatalogueIH2013.pdf

M02.jpg

KIENGPA MASK (one of a pair)

Wood

Bhutan or India

Circa 18 th century

Height 23.5 cm

Litterature:

for the second mask of the pair

(J.Schulmann collection)

see

F.Pannier & S.Mangin,

"Masques de l'Himalaya, du Primitif au Classique",

1989 (exhibition catalogue)

Kartrika.jpg

KARTRIKA

Iron, gold & silver

Tibet

Ca.1 5th century

Width 25 cm

Published: "Corps de Silence"

(Eric Baret, Ed.Almora, 201 0, p.1 38)

Large drum handle (detail).jpg

LARGE DRUM HANDLE

Wood

Himalayas

Ca.16th century

Height 78 cm

M03.jpg

PRIMITIVE MASK

Wood

Eastern Nepal

Circa 18th century

Height 31 cm

Provenance: Pierre Zinck collection

M04.jpg

PRIMITIVE MASK

Wood

Western Nepal

Circa 1 8th century

Height 29 cm

Provenance: Thor & Judith Carlson collection.

M05.jpg

PRIMITIVE  MASK

Wood

Eastern Nepal

Circa 18 th century

Height 22 cm

*

Photo Courtesy

Frederic Rond

Indian Heritage Gallery 

Paris

All rights reserved

**************************

************************

*********

*

KALONGA

SHIVA TEMPLE

RUKUM

*

Photo courtesy

of

Andrea Mordacci

 

IMG_0930.JPG

IMG_0932.JPG

IMG_0924 - Copia.JPG

IMG_0924 - Copia[1].JPG

IMG_0925 - Copia.JPG

Courtesy of

Andrea Mordacci

all Rights Reserved

************************

************

*****

PHOTO OF THE WEEK

1.jpg

1.jpg

Nepal

Helambu

 Dupchu Ceremony

Shaman

Photo

Johan Reinhard

http://ethnoflorence.skynetblogs.be/aa-johan-reinhard-pic...

Shaman Mirror edited by Ethnoflorence on 

http://ethnoflorence.skynetblogs.be/archive/2010/01/19/ne...

***

**

*

BOOK OF THE WEEK

CASTES AND TRIBES OF SOUTHERN INDIA

Thurston, Edgar

1855-1935

Assisted by

K. Rangachari

Madras Government Press

1909

 

castestribesofso04thuruoft_0302.jpg

castestribesofso04thuruoft_0302 - Copy.jpg

 

castestribesofso04thuruoft_0302.jpg

 

castestribesofso04thuruoft_0311.jpg

castestribesofso04thuruoft_0371.jpg

castestribesofso04thuruoft_0490.jpg

 

castestribesofso04thuruoft_0494.jpg

 

castestribesofso04thuruoft_0498.jpg

WWW.archive.org

*********************

***********

*

FIERCELY MODERN

Rubin Museum of Himalayan Art

New York

April 26, 2013 - September 16, 2013

FURER HAIMENDORF COLLECTION

 

1.JPG

 

2.JPG

 

3.JPG

 

4.JPG

 

5.JPG

**************

********

ETHNOFLORENCE

2008 - 2013

over 600 pages edited

from this post we would like to suggest you a selection of old pages of the site

 

dyn007_original_425_640_pjpeg__8625058dcf27b2fc28f41aa393c31b0a.jpg

 NEPAL.

CHAMANISME ET SCULPTURE TRIBALE.

Christian Lequindre Marc Petit.

more on

http://ethnoflorence.skynetblogs.be/archive/2010/01/10/ne...

********************

Texts Pictures and collaborations are welcome.

*********

Stay in touch with us

Subscribe our newsletter!

************************

 

19/07/2012

ARTE TRIBALE DEI SANTAL DHODRO BANAM

ARTE TRIBALE DEI SANTAL

(english and italian version)

SANTAL TRIBAL ARTS

*

Questa pagina non sarebbe stata realizzabile senza il prezioso contributo di materiale fotorafico da parte di:

This page could not be possible 

without the precious contribute

of  pictures

by

COLLECTION MUSEE DE LA CASTRE CANNES  © PHOTO CLAUDE GERMAIN

CHRISTIAN LEQUINDRE

http://www.nepaltribalart.com/index.asp?p=65

ROBERT BRUNDAGE PETALUMA CA

http://www.artyeti.com/

SANZA ARTS PREMIERS BRUXELLES

http://sanza.skynetblogs.be/

FREDERIC ROND PARIS

http://www.indianheritage.biz/

HERVE PERDIOLLE PARIS

http://herveperdriollecv.blogspot.com/

MORDACCI  COLLECTION

http://ethnoflorence.skynetblogs.be/a-m-collection-all-ri...

SANATAN KAVADIYA NEW DELHI

http://www.tribalartsindia.com/

RICHARD LAIR

and text 

by

ELIO REVERA BRESCIA

http://artidellemaninere.forumattivo.it/f8-love-driven-ch...

ETHNOFLORENCE

*******

An online

vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

ON

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

*****

Mus+®e de la Castre_Cannes_1991.21.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

"...une vièle Sarangi, venant du Santal, nom en soi, évocateur. 

Sa présence et sa personnalité nous interpellent. 

Ce petit chef-d'oeuvre de sculpture  attire notre regard au fond du sien.  

C'est bien ici l'exemple d'un objet  d'artisanat, échappant  à son usage pour accéder à l'intemporel".

Pierre  Fernandez   Arman

on  

"Voyages Immobiles Trente ans d'Aquisitions d'Art Primitif

du

Musée de la Castre" 

Cannes

l.jpg

(Photo courtesy of Christian Lequindre)

Perché ci circondiamo di bellezza? E perché questo circondarci non ci ha mai appagato, noi uomini, di ogni dove e di ogni tempo? Per una semplice ed insieme cogente motivazione: perché ne abbiamo bisogno!

Guardo questo oggetto che cari amici hanno avuto l’ardire di porre sotto i miei occhi; l’ardire, perché conoscono la mia limitata cultura ed il mio sconfinato amore per le produzioni artistiche di un altro continente.

Ma la loro è una sfida vinta in partenza: questa straordinaria creazione, l’immagine di questa fanciulla dai seni puntuti e da un’ incredibile quanto armoniosa corolla, mi ha conquistato al primo sguardo.

Non ha importanza cosa sia.

Io ne ammiro le purissime forme, ancestrali, evocative, ardite e stupefacenti: ed i miei sensi sono appagati da quella Dea misteriosa e sublime….avita e sconosciuta: la dea della Bellezza che in ogni cultura ha ricevuto nomi diversi, ma dovunque ha lascito profondissima traccia di sé, col suo passo lieve ed incorporeo.

( Elio Revera, socioanalista)

Dhodro Banam_5 - Copia.jpg

(Photo courtesy of Robert Brundage)

I santal scolpirono i loro liuti antropomorfi, i Dhodro Banam, spesso nella forma di una donna, trasfigurando le risonance dell'istrumento nelle rotondità plastiche conosciute nella scultura Hindu reinterpretate al livello tribale attraverso la simplificazione  e distorsione domandata e dettata dalla particolare forma dello strumento.

The Santal

carved their one stringed lutes sometimes in the shape of  a woman,

transfigurating the resonance of the instrument into rotundities known from Hindu sculpture and brought to the tribal level by simplifications and distortions demanded by the

shape of the instrument.

5.jpg

(Photo courtesy of Frederic Rond)

L'interpretazone che segue dello strumento effettuata da Stella Kramrisch è una delle più acute espresse in queto campo, e allo stesso tempo poetica.

The prophetic head with its far-seeing inlaid eyes, traversed at the back by the turning keyes as a kind of ear ornament, carried aloft on a neck of inordinate length,

is a noble mask.

Through its thin lipped mouth god may speak.

Il banam è considerato infatti un tramite tra l'umano ed il divino.

dyn007_original_680_606_pjpeg_2592525_3c4d9cdc1f07f7b2d46d9ac58b46f980.jpg

(Photo Courtesy of Sanza Arts Premiers)

Il suono dello strumento quasi emanazione del volto femminile diviene profetica voce.

Sound and mask, the prophetic voice which speaks through mask and instrument,

link auditory and visual experience in one manifestation of the numinous.

Resume from

Stella Kramrisch

(Unknown India Ritual Art in Tribe and Village)

6.jpg

(Photo courtesy of Sanza Arts Premiers)

Strumento inteso come medium punto di contatto tra il visbile e l'invisibile.

The Santals believe in the magical powers of this musical instrument, a medium between the human beings and the supernatural.

k.jpg

(Photo courtesy of Christian Lequindre)

w.jpg

(Photo courtesy of Christian Lequindre)

Anatomia umana e iconografia del Banam.

The Banam

resume in its various parts the anatomy of an human being: head, ears, neck, chest and stomach. The string is the most important part of the instrument, because it unites the other parts of the liute together, it's considered as the breadth of the Banam.

Immagine 002

(Photo Ethnoflorence)

The Head (Bonok) of the instrument represents the Space.

eck (hatok) and chest (koram) are directly connected with the Respiration and represents the equivalent natural element of the Air.

The stomach (lac) represents the fire.

The ears (lutur) the ether.

The term banam means body and represents the earth.

12 (2).jpg

(Photo Courtesy of Sanza Arts Premiers)

Mito orale che ci racconta della mitologica origine del Dhodro Banam.

One oral Myth of the Santal told us the mithologyc origin of the Dhrodo Banam

 

Once upon a time  lived an old couple.

 

They had seven sons and a daughter who was the youngest of all.

The sons used to go  hunting and the sister cooked meals for them.

Some time later the couple died.

All their sons and daughter came to a forest to live  in the same way as they used to live earlier, the sister cooked the meals and looked after the house while the seven brothers went hunting.

 

One day while their sister was cutting sin arak (leaf-vegetable), one of her fingers got cut, and the blood of the wound got mixed with the vegetable.

She cooked it and served it to her brothers after their return.

They found the vegetable delicious.

So they asked their sister how the vegetable became so tasty, and found that her blood had got mixed with it.

The eldest brother wondered that if her blood could make the food so delicious, how tasty would her flesh be.

So he decided to kill her and share her flesh with his brothers.

Her body was then cut in seven pieces and each brother received a piece.

Except the youngest brother, the other ate the sister's flesh, he went to a pond sadly with his share, the fish, the crab and all the other creatures of the place, seeing this asked him the reason of his sorrow.

The youngest brother narrated them the whole story, after that the creatures of the pond suggested him not to eat the flesh of his sister and instead to put it inside the mound of white ants.

Some year later, in the place grew  a huge guloic tree.

It started to grow beautifull flowers and a melodious sound was heard from the tree.

A jugi who often used to come to the tree for picking up flowers heard this melodious sound and remained astonished.

One day he decided to cut a brunch from the magic tree and with them he constructed the first  musical instrument the

DHODRO BANAM.

 

(Text resumed  from SANTHAL MUSIC Onkar Prasad 1985)

 

*************

 

Dancers, dressed with a Sari, analogous subject we can find   in  old photos of Elwin Verrier and  in the iconography of  some carved panels of the wedding palkee of the Santal Parganas tribe as well as of the Banam.

11.jpg

 (Photo Ethnoflorence)

Ancora Stella Kramrisch caratterizza la plastica iconografia di questi pannelli istoriati dei Santal, parte delle lettighe matrimoniali tipiche dell'etnia Parganas.

 

Il parallelo con i rilievi egiziani è molto sugestivo.

 

The narrative typical carving of the panels, in low profile,  it is characterized by human figures in combined front profile view, limbs at times overlapped in telling gestures and lively actions of spontaneously formed group, and are based roughly on one groundline in common, in a cursive notation of figures, human and animal, more valuable and surely less expert, but according to Stella Kramrisch somehow paralleling Egyptian reliefs.

 

10.jpg

 (Photo courtesy of Frederic Rond)

Seguono informazioni circa la lettiga matrimoniale e della loro iconografia.

 

DANCERS AND MUSICIANS

 

The Santal wedding  litter is called

 

 RAHI

 

and was made by tribal craftsmen themselves.

 

The RAHI was created with a certain amount of ceremony.

 

According to Verrier Elwin and Stella Kramrisch

 

 When work was started, two pigeons were sacrificed;

 

when it was completed the couple sat on it and were carried to the central Manjhithan where more pigeons or a goat were offered.

 

THE ACTIVITY OF CARVING WAS PART OF THE MARRIAGE    RITE,  AS    WAS THE PROCESSION     OF      THE  MARRIAGE  LITTER

 

The themes

 

The main subjects carved on the Rahi's panels are derived from the local ceremonies, such  as marriages, the Miths of the Santal creation, the totems devoted to the twelve Santal clans, the Santal Hul or Santali rebellion of 1855, and especially the everyday life scenes.

 

A part of these themes it's common with the carved top of the Banam.

 

dyn005_original_400_602_pjpeg_2592525_eb2cb763ec2b0a97b02d93581a669b50.jpg

 (Photo Courtesy of Sanza Arts Premiers)

13.jpg

 (Photo courtesy of Sanza Arts Premiers)

22.jpg

 (Photo courtesy of Sanza Arts Premiers)

14.jpg

 (Photo Ethoflorence)

Dhodro Banam_1.jpg

(Photo courtesy of Robert Brundage)

The Santal

traditionally accompanied many of their dances with two kind of drums the Tamak' and the Tumdak' the kettle-drum 'nagara' and  the oboe 'shanai' These musical traditions are reflects on the Banam lutes and Rahi panels iconography where the dancers are seldom accompanied by musicians too

DSCN7107.JPG

(Picture from Tribal Art of Middle India 1951 by Verrier Elwin)

33.jpg

(Photo Ethnoflorence)

dyn001_original_680_512_pjpeg_2592525_e0aba2c321c57b852aa360899dea390c.jpg

(Photo courtesy of Sanza Arts Premiers)

dyn002_original_640_480_pjpeg_2638188_e87409b263c850806b5f490e5650536e.jpg

(Photo courtesy of A. M.)

dyn010_original_680_456_pjpeg_2592525_2a94c19faf8d32e643b9c6e222f9ae77.jpg

(Photo courtesy of Sanza Arts Premiers)

dyn010_original_680_466_pjpeg_2592525_a7f8e7873eb96ed385b3629e65cad31d.jpg

(Photo Courtesy of Sanza Arts Premiers)

Sometimes musicians and dancers are accompanied also by acrobatic perfomers.

135.jpg

(Photo Ethnoflorence)

Animalia nella iconografia dei Santal del Bihar

HORSES HORSEMEN AND ELEPHANTS

Another quite common iconography that we can find on the Rahi Panels is linked with the presence of elephants, horses and horsemen. Sometimes these representations are  linked with the marriage procession. It's possible to find carved  a similar iconography also on the top of  the Banam

Dhodro Banam_6(back).jpg

(Photo courtesy of Robert Brundage)

Above Exceptional iconography of a rider and horse on the back carved top of a banam lute

P1000174.JPG

(Photo courtesy of A. M.)

17.jpg

(Photo Ethnoflorence)

39.jpg

(Photo Ethnoflorence)

P1000178.JPG

(Photo courtesy of A.M.)

DSCF3603.JPG

(Photo Ethnoflorence)

SACRO AND PROFANO

Questo pannello eccezzionale nella resa iconografica ci presenta una sorta di fusione iconografica tra elementi sacri a destra e profani a sinistra.

Caratteristica tipica della libera inventiva di queste popolazioni, comune anche alla plastica 'reinventata' di tutta l'arte popolare della regione himalayana.

Bicycle.jpg

(Photo courtesy of Robert Brundage)

A mix of subjects is the iconographic base of this very interesting panel

HUNTING SCENES

Scene di caccia

archetipi universali

1258560570.jpg

(Photo Courtesy A. M.)

4106938674.jpg

(Photo courtesy A. M.)

SANTAL HUL

La rivolta dei santal

148.jpg

(Photo  Ethnoflorence)

80.jpg

(Photo Ethnoflorence)

81.jpg

(Photo Ethnoflorence)

ANIMALIA AND EVERYDAY LIFE

Toddy Palm.jpg

(Photo courtesy Robert Brundage)

Animals - Copia.jpg

(Photo courtesy Robert Brundage)

Animals.jpg

(Photo courtesy of Robert Brundage)

1 (2).JPG

(Photo courtesy A.M.)

4125466665.jpg

 

(Photo courtesy of A. M.)

*************

sketchesfromsant00pedeiala_0169.jpg

(Sketches from Santalistan, Pederson, Mathew A. 1913)

http://archive.org/details/sketchesfromsant00pede

Un altro strumento musicale della tradizione dei Santal è il flauto traverso, ne presentiamo qui alcuni molto interessanti con estremità in bronzo fuse a cera persa.

The flute

held an important role in the music tradition of the Santal people.

DSCF4677 - Copia.JPG

(Photo Ethnoflorence)

3 flutes.jpg

(Photo courtesy of Robert Brundage)

flutes6.jpg

(Photo courtesy of Robert Brundage)

DSCF4677.JPG

(Photo Ethnoflorence)

Two flutes of this particulary rich tipology are present also in the collection of the Musee de la Castre of Cannes.

 1992.16.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.16.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.17.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

1992.17.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

***********

CHADOR BADONI

Puppet small wodden idol

Definition from 

A vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

73924_171960832816631_100000081457478_594899_904374_n[1].jpg

(Photo courtesy of Sanatan Khavadiya)

71761_171961089483272_100000081457478_594910_1082616_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

73844_171962069483174_100000081457478_594925_4013181_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171960996149948_100000081457478_594903_6726846_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171961002816614_100000081457478_594905_8328388_n[1].jpg

(Photo courtesy Sanatan Kavadiya)

puppets48.jpg

(Photo courtesy of Robert Brundage)

*****************

PITTURA MAGICA DEI SANTAL

JADUPATUA

jadu = magician ; patua –or chitrakar- = painter

Santal Parganas

State of Bihar, India

(Text and pictures courtesy of  Herve Perdiolle)

Patuas and Jadupatuas from Bihar

(Creation of the world 1980)

The Jadu Patuas are painters and story tellers and go from village to village carrying their painted scrolls made of paper sheets sewn together with a bamboo stick on each extremity.

Jadu means "Magician".

The themes they represent on the scrolls are  about a dozen . However, there is different interpretation for each theme. A Jadu Patua can, looking at one scroll, say different stories depending if his audience is Hindu, Muslim or Santal. This last ethnic group is the most important audience for the Jadu Patuas.

The Patuas live with the money that the villagers give them after listening to their stories. The fact that they are magicians give a special effect to their intervention because the villagers fear them.

One of the most revealing images of the Jadu Patuas' role (in the Santal community) is the

"Mritu pat"

or

"image of the deaths"

. When somebody dies in a village near the Jadu Patua's one, the "artist magician" visits the family of the dead with a small and simple image (about 3 x 2 inches) which is supposed to represent the dead in a simple way.

Only the late person's pupil is missing.

Showing this image to the family, the Jadu Patua tells the story evoking the suffering of the dead whose soul is still trapped in hell.

The family then gives an offering to the Jadu Patua in order for him to intervene. The ritual for the Magician painter consists then to paint the dead's pupil in order to free his soul.

The principles developed by the Jadu Patuas are :

the Baha's feast

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

a strange mixture of Hindu and Santal myths showing a lot of festivities where tribal dances, sacrifices and drinking sessions scenes are mixed;

the creation of the world

(Anonyme, Création du monde, 1990, couleurs végétales sur papier, 20x420 cm)

where we can see the first human couple being born from the coupling of a goose and a gande; the painting of Kali

lai scroll painting

(Anonyme, Kali pat, 1980, couleurs végétales sur papier, 30x240 cm, collection privée.)

composed with 3 or 4 paper sheets only, showing Kali in her most terrifying aspects

and a lot of scrolls about Yama the god of hell (showing all the ill treatments, sometimes sexual, given by Yama and his servants to the dead who behaved badly during their lifetime).

It seems that the scarier the Jadu Patuas'style gets, the more highly he is regarded.

***

**

*

 

 

 

 

15/06/2012

SANTAL TRIBAL ARTS DHODRO BANAM LUTE OF THE SANTAL ADIVASI TRIBAL ART

SANTAL TRIBAL ARTS

*

This page could not be possible 

without the precious contribute

of  pictures

by

COLLECTION MUSEE DE LA CASTRE CANNES  © PHOTO CLAUDE GERMAIN

CHRISTIAN LEQUINDRE

http://www.nepaltribalart.com/index.asp?p=65

ROBERT BRUNDAGE PETALUMA CA

http://www.artyeti.com/

SANZA ARTS PREMIERS BRUXELLES

http://sanza.skynetblogs.be/

FREDERIC ROND PARIS

http://www.indianheritage.biz/

HERVE PERDIOLLE PARIS

http://herveperdriollecv.blogspot.com/

MORDACCI  COLLECTION

http://ethnoflorence.skynetblogs.be/a-m-collection-all-ri...

SANATAN KAVADIYA NEW DELHI

http://www.tribalartsindia.com/

RICHARD LAIR

and text 

by

ELIO REVERA BRESCIA

http://artidellemaninere.forumattivo.it/f8-love-driven-ch...

ETHNOFLORENCE

*******

An online

vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

ON

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

*****

Mus+®e de la Castre_Cannes_1991.21.1.jpg

 

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

*

"...une vièle Sarangi, venant du Santal, nom en soi, évocateur. 

 

Sa présence et sa personnalité nous interpellent. 

 

Ce petit chef-d'oeuvre de sculpture  attire notre regard au fond du sien.  

 

C'est bien ici l'exemple d'un objet  d'artisanat, échappant  à son usage pour accéder à l'intemporel".

 

Pierre  Fernandez   Arman

on  

"Voyages Immobiles Trente ans d'Aquisitions d'Art Primitif

du

Musée de la Castre" 

Cannes

l.jpg

(Photo courtesy of Christian Lequindre)

Perché ci circondiamo di bellezza?

E perché questo circondarci non ci ha mai appagato, noi uomini, di ogni dove e di ogni tempo?

Per una semplice ed insieme cogente motivazione: perché ne abbiamo bisogno!

 

Guardo questo oggetto che cari amici hanno avuto l’ardire di porre sotto i miei occhi; l’ardire, perché conoscono la mia limitata cultura ed il mio sconfinato amore per le produzioni artistiche di un altro continente.

 

Ma la loro è una sfida vinta in partenza: questa straordinaria creazione, l’immagine di questa fanciulla dai seni puntuti e da un’ incredibile quanto armoniosa corolla, mi ha conquistato al primo sguardo.

 

Non ha importanza cosa sia.

 

Io ne ammiro le purissime forme, ancestrali, evocative, ardite e stupefacenti: ed i miei sensi sono appagati da quella Dea misteriosa e sublime….avita e sconosciuta: la dea della Bellezza che in ogni cultura ha ricevuto nomi diversi, ma dovunque ha lascito profondissima traccia di sé, col suo passo lieve ed incorporeo.

 ( Elio Revera, socioanalista)

 

Dhodro Banam_5 - Copia.jpg

(Photo courtesy of Robert Brundage)

 

The Santal

carved

their one stringed lutes sometimes in the shape of  a woman,

transfigurating the resonance of the instrument

into

rotundities known from Hindu sculpture and brought to the tribal level by simplifications and distortions demanded by the

shape of the instrument.

 

5.jpg

(Photo courtesy of Frederic Rond)

The prophetic head

with its far-seeing inlaid eyes, traversed at the back by the turning keyes as a kind of ear ornament,

carried aloft on a neck of inordinate length,

is a noble mask.

Through its thin lipped mouth

a

god may speak.

 

dyn007_original_680_606_pjpeg_2592525_3c4d9cdc1f07f7b2d46d9ac58b46f980.jpg

(Photo Courtesy of Sanza Arts Premiers)

Sound and mask,

the prophetic voice

which speaks through mask and instrument,

link auditory and visual experience in one manifestation

of the numinous.

Resume from

Stella Kramrisch

(Unknown India Ritual Art in Tribe and Village)

 

6.jpg

(Photo courtesy of Sanza Arts Premiers)

The Santals

believe

in the magical powers of this musical instrument,

a medium between the human beings and the supernatural.

 

k.jpg

(Photo courtesy of Christian Lequindre)

 

w.jpg

(Photo courtesy of Christian Lequindre)

The Banam

resume

in its various parts the anatomy of an human being:

head, ears, neck, chest and stomach.

The string

is the most important part of the instrument,

because it unites the other parts of the liute together, it's considered as the

breadth

of the Banam.

 

Immagine 002

(Photo Ethnoflorence)

The Head (Bonok) of the instrument represents the Space.

Neck (hatok) and chest (koram) are directly connected with the Respiration and represents the equivalent natural element of the Air.

The stomach (lac) represents the fire.

The ears (lutur) the ether.

The term banam means body and represents the earth.
 

12 (2).jpg

(Photo Courtesy of Sanza Arts Premiers)
 
One oral Myth of the Santal told us the mithologyc origin of the Dhrodo Banam
 
Once upon a time  lived an old couple.
They had seven sons and a daughter who was the youngest of all.
The sons used to go  hunting and the sister cooked meals for them.
Some time later the couple died.
All their sons and daughter came to a forest to live  in the same way as they used to live earlier, the sister cooked the meals and looked after the house while the seven brothers went hunting.
 
One day while their sister was cutting sin arak (leaf-vegetable), one of her fingers got cut, and the blood of the wound got mixed with the vegetable.
She cooked it and served it to her brothers after their return.
They found the vegetable delicious.
So they asked their sister how the vegetable became so tasty, and found that her blood had got mixed with it.
The eldest brother wondered that if her blood could make the food so delicious, how tasty would her flesh be.
So he decided to kill her and share her flesh with his brothers.
Her body was then cut in seven pieces and each brother received a piece.
Except the youngest brother, the other ate the sister's flesh, he went to a pond sadly with his share, the fish, the crab and all the other creatures of the place, seeing this asked him the reason of his sorrow.
The youngest brother narrated them the whole story, after that the creatures of the pond suggested him not to eat the flesh of his sister and instead to put it inside the mound of white ants.
Some year later, in the place grew  a huge guloic tree.
It started to grow beautifull flowers and a melodious sound was heard from the tree.
A jugi who often used to come to the tree for picking up flowers heard this melodious sound and remained astonished.
One day he decided to cut a brunch from the magic tree and with them he constructed the first  musical instrument the
DHODRO BANAM.
 
(Text resumed  from SANTHAL MUSIC Onkar Prasad 1985)
 
*************
 
Dancers, dressed with a Sari, analogous subject we can find   in  old photos of Elwin Verrier and  in the iconography of  some carved panels of the wedding palkee of the Santal Parganas tribe as well as of the Banam.
11.jpg

 (Photo Ethnoflorence)

The narrative typical carving of the panels, in low profile,  it is characterized by human figures in combined front profile view, limbs at times overlapped in telling gestures and lively actions of spontaneously formed group, and are based roughly on one groundline in common, in a cursive notation of figures, human and animal, more valuable and surely less expert, but according to Stella Kramrisch somehow paralleling Egyptian reliefs.

10.jpg

 (Photo courtesy of Frederic Rond)

DANCERS AND MUSICIANS

The Santal wedding  litter is called

 RAHI

and was made by tribal craftsmen themselves.

The RAHI was created with a certain amount of ceremony.

According to Verrier Elwin and Stella Kramrisch

 When work was started, two pigeons were sacrificed;

when it was completed the couple sat on it and were carried to the central Manjhithan where more pigeons or a goat were offered.

THE ACTIVITY OF CARVING WAS PART OF THE MARRIAGE    RITE,  AS    WAS THE PROCESSION     OF      THE  MARRIAGE  LITTER

The themes

The main subjects carved on the Rahi's panels are derived from the local ceremonies, such  as marriages, the Miths of the Santal creation, the totems devoted to the twelve Santal clans, the Santal Hul or Santali rebellion of 1855, and especially the everyday life scenes.

A part of these themes it's common with the carved top of the Banam.

 

  

dyn005_original_400_602_pjpeg_2592525_eb2cb763ec2b0a97b02d93581a669b50.jpg

 (Photo Courtesy of Sanza Arts Premiers)

 

13.jpg

 (Photo courtesy of Sanza Arts Premiers)

22.jpg

 (Photo courtesy of Sanza Arts Premiers)

14.jpg

 (Photo Ethoflorence)

Dhodro Banam_1.jpg

(Photo courtesy of Robert Brundage)

The Santal

traditionally accompanied many of their dances with two kind of drums the

Tamak' and the Tumdak'

the kettle-drum 'nagara'

and  the

oboe 'shanai'

These musical traditions are reflects on the Banam lutes and Rahi panels

iconography

where

the dancers

are seldom accompanied by musicians too

 

DSCN7107.JPG

(Picture from Tribal Art of Middle India 1951 by Verrier Elwin)

 

33.jpg

(Photo Ethnoflorence)

 

dyn001_original_680_512_pjpeg_2592525_e0aba2c321c57b852aa360899dea390c.jpg

(Photo courtesy of Sanza Arts Premiers)

 

dyn002_original_640_480_pjpeg_2638188_e87409b263c850806b5f490e5650536e.jpg

(Photo courtesy of A. M.)

 

dyn010_original_680_456_pjpeg_2592525_2a94c19faf8d32e643b9c6e222f9ae77.jpg

(Photo courtesy of Sanza Arts Premiers)

 

dyn010_original_680_466_pjpeg_2592525_a7f8e7873eb96ed385b3629e65cad31d.jpg

(Photo Courtesy of Sanza Arts Premiers)

Sometimes musicians and dancers are accompanied also by acrobatic perfomers.

135.jpg

(Photo Ethnoflorence)

HORSES HORSEMEN AND ELEPHANTS

Another quite common iconography that we can find on the Rahi Panels is linked with the presence of elephants, horses and horsemen.

Sometimes these representations are  linked with the marriage procession.

It's possible to find carved  a similar iconography also on the top of  the Banam

 

Dhodro Banam_6(back).jpg

(Photo courtesy of Robert Brundage)

Above

Exceptional iconography of a rider and horse on

the back carved top of a banam lute.

P1000174.JPG

(Photo courtesy of A. M.)

 

17.jpg

(Photo Ethnoflorence)

 

39.jpg

(Photo Ethnoflorence)

 

P1000178.JPG

(Photo courtesy of A.M.)

 

 

DSCF3603.JPG

(Photo Ethnoflorence)

 

SACRO AND PROFANO

 

Bicycle.jpg

(Photo courtesy of Robert Brundage)

A mix of subjects is the iconographic base of this very interesting panel

HUNTING SCENES

1258560570.jpg

(Photo Courtesy A. M.)

 

4106938674.jpg

(Photo courtesy A. M.)

SANTAL HUL

 

148.jpg

(Photo  Ethnoflorence)

 

80.jpg

(Photo Ethnoflorence)

 

81.jpg

(Photo Ethnoflorence)

ANIMALIA AND EVERYDAY LIFE

 

Toddy Palm.jpg

(Photo courtesy Robert Brundage)

 

Animals - Copia.jpg

(Photo courtesy Robert Brundage)

 

Animals.jpg

(Photo courtesy of Robert Brundage)

1 (2).JPG

(Photo courtesy A.M.)

 

4125466665.jpg

(Photo courtesy of A. M.)

*************

 

sketchesfromsant00pedeiala_0169.jpg

(Sketches from Santalistan, Pederson, Mathew A. 1913)

http://archive.org/details/sketchesfromsant00pede

 

The flute

held an important role in the music tradition of the Santal people.

DSCF4677 - Copia.JPG

(Photo Ethnoflorence)

 

3 flutes.jpg

(Photo courtesy of Robert Brundage)

flutes6.jpg

(Photo courtesy of Robert Brundage)

 

DSCF4677.JPG

(Photo Ethnoflorence)

Two flutes

of this particulary rich tipology are present also in the collection of the Musee de la Castre of Cannes.

 1992.16.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.16.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.17.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

 

1992.17.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

 

***********

CHADOR BADONI

 

Puppet small wodden idol

 

Definition from 

A vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

 

73924_171960832816631_100000081457478_594899_904374_n[1].jpg

(Photo courtesy of Sanatan Khavadiya)

71761_171961089483272_100000081457478_594910_1082616_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

73844_171962069483174_100000081457478_594925_4013181_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171960996149948_100000081457478_594903_6726846_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171961002816614_100000081457478_594905_8328388_n[1].jpg

(Photo courtesy Sanatan Kavadiya)

 

puppets48.jpg

 

(Photo courtesy of Robert Brundage)

*****************

JADUPATUA

jadu = magician ; patua –or chitrakar- = painter

Santal Parganas

State of Bihar, India

(Text and pictures courtesy of  Herve Perdiolle)

 

 

Patuas and Jadupatuas from Bihar

(Creation of the world 1980)

 

The Jadu Patuas are painters and story tellers and go from village to village carrying their painted scrolls made of paper sheets sewn together with a bamboo stick on each extremity.

Jadu means "Magician".

The themes they represent on the scrolls are  about a dozen . However, there is different interpretation for each theme. A Jadu Patua can, looking at one scroll, say different stories depending if his audience is Hindu, Muslim or Santal. This last ethnic group is the most important audience for the Jadu Patuas.

 

The Patuas live with the money that the villagers give them after listening to their stories. The fact that they are magicians give a special effect to their intervention because the villagers fear them.

 

One of the most revealing images of the Jadu Patuas' role (in the Santal community) is the

 

"Mritu pat"

 

or

 

"image of the deaths"

 

. When somebody dies in a village near the Jadu Patua's one, the "artist magician" visits the family of the dead with a small and simple image (about 3 x 2 inches) which is supposed to represent the dead in a simple way.

 

Only the late person's pupil is missing.

 

Showing this image to the family, the Jadu Patua tells the story evoking the suffering of the dead whose soul is still trapped in hell.

 

The family then gives an offering to the Jadu Patua in order for him to intervene. The ritual for the Magician painter consists then to paint the dead's pupil in order to free his soul.

 

The principles developed by the Jadu Patuas are :

 

the Baha's feast

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

a strange mixture of Hindu and Santal myths showing a lot of festivities where tribal dances, sacrifices and drinking sessions scenes are mixed;

 

the creation of the world

(Anonyme, Création du monde, 1990, couleurs végétales sur papier, 20x420 cm)

where we can see the first human couple being born from the coupling of a goose and a gande;

 

the painting of Kali

lai scroll painting

(Anonyme, Kali pat, 1980, couleurs végétales sur papier, 30x240 cm, collection privée.)

composed with 3 or 4 paper sheets only, showing Kali in her most terrifying aspects

 

and a lot of scrolls about

 

Yama

 

the god of hell (showing all the ill treatments, sometimes sexual, given by Yama and his servants to the dead who behaved badly during their lifetime).

 

It seems that the scarier the Jadu Patuas'style gets, the more highly he is regarded.

 

***

 

**

 

*

 

 

 

 

05/04/2012

TRIBAL ARTS OF THE SANTAL PEOPLE

SANTAL TRIBAL ARTS

*

This page could not be possible 

without the precious contribute

of  pictures

by

COLLECTION MUSEE DE LA CASTRE CANNES  © PHOTO CLAUDE GERMAIN

CHRISTIAN LEQUINDRE

http://www.nepaltribalart.com/index.asp?p=65

ROBERT BRUNDAGE PETALUMA CA

http://www.artyeti.com/

SANZA ARTS PREMIERS BRUXELLES

http://sanza.skynetblogs.be/

FREDERIC ROND PARIS

http://www.indianheritage.biz/

HERVE PERDIOLLE PARIS

http://herveperdriollecv.blogspot.com/

MORDACCI  COLLECTION

http://ethnoflorence.skynetblogs.be/a-m-collection-all-ri...

SANATAN KAVADIYA NEW DELHI

http://www.tribalartsindia.com/

RICHARD LAIR

and text 

by

ELIO REVERA BRESCIA

http://artidellemaninere.forumattivo.it/f8-love-driven-ch...

ETHNOFLORENCE

*******

An online

vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

ON

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

*****

Mus+®e de la Castre_Cannes_1991.21.1.jpg

 

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

*

"...une vièle Sarangi, venant du Santal, nom en soi, évocateur. 

 

Sa présence et sa personnalité nous interpellent. 

 

Ce petit chef-d'oeuvre de sculpture  attire notre regard au fond du sien.  

 

C'est bien ici l'exemple d'un objet  d'artisanat, échappant  à son usage pour accéder à l'intemporel".

 

Pierre  Fernandez   Arman

on  

"Voyages Immobiles Trente ans d'Aquisitions d'Art Primitif

du

Musée de la Castre" 

Cannes

l.jpg

(Photo courtesy of Christian Lequindre)

Perché ci circondiamo di bellezza?

E perché questo circondarci non ci ha mai appagato, noi uomini, di ogni dove e di ogni tempo?

Per una semplice ed insieme cogente motivazione: perché ne abbiamo bisogno!

 

Guardo questo oggetto che cari amici hanno avuto l’ardire di porre sotto i miei occhi; l’ardire, perché conoscono la mia limitata cultura ed il mio sconfinato amore per le produzioni artistiche di un altro continente.

 

Ma la loro è una sfida vinta in partenza: questa straordinaria creazione, l’immagine di questa fanciulla dai seni puntuti e da un’ incredibile quanto armoniosa corolla, mi ha conquistato al primo sguardo.

 

Non ha importanza cosa sia.

 

Io ne ammiro le purissime forme, ancestrali, evocative, ardite e stupefacenti: ed i miei sensi sono appagati da quella Dea misteriosa e sublime….avita e sconosciuta: la dea della Bellezza che in ogni cultura ha ricevuto nomi diversi, ma dovunque ha lascito profondissima traccia di sé, col suo passo lieve ed incorporeo.

 ( Elio Revera, socioanalista)

 

Dhodro Banam_5 - Copia.jpg

(Photo courtesy of Robert Brundage)

 

The Santal

carved

their one stringed lutes sometimes in the shape of  a woman,

transfigurating the resonance of the instrument

into

rotundities known from Hindu sculpture and brought to the tribal level by simplifications and distortions demanded by the

shape of the instrument.

 

5.jpg

(Photo courtesy of Frederic Rond)

The prophetic head

with its far-seeing inlaid eyes, traversed at the back by the turning keyes as a kind of ear ornament,

carried aloft on a neck of inordinate length,

is a noble mask.

Through its thin lipped mouth

a

god may speak.

 

dyn007_original_680_606_pjpeg_2592525_3c4d9cdc1f07f7b2d46d9ac58b46f980.jpg

(Photo Courtesy of Sanza Arts Premiers)

Sound and mask,

the prophetic voice

which speaks through mask and instrument,

link auditory and visual experience in one manifestation

of the numinous.

Resume from

Stella Kramrisch

(Unknown India Ritual Art in Tribe and Village)

 

6.jpg

(Photo courtesy of Sanza Arts Premiers)

The Santals

believe

in the magical powers of this musical instrument,

a medium between the human beings and the supernatural.

 

k.jpg

(Photo courtesy of Christian Lequindre)

 

w.jpg

(Photo courtesy of Christian Lequindre)

The Banam

resume

in its various parts the anatomy of an human being:

head, ears, neck, chest and stomach.

The string

is the most important part of the instrument,

because it unites the other parts of the liute together, it's considered as the

breadth

of the Banam.

 

Immagine 002

(Photo Ethnoflorence)

The Head (Bonok) of the instrument represents the Space.

Neck (hatok) and chest (koram) are directly connected with the Respiration and represents the equivalent natural element of the Air.

The stomach (lac) represents the fire.

The ears (lutur) the ether.

The term banam means body and represents the earth.
 

12 (2).jpg

(Photo Courtesy of Sanza Arts Premiers)
 
One oral Myth of the Santal told us the mithologyc origin of the Dhrodo Banam
 
Once upon a time  lived an old couple.
They had seven sons and a daughter who was the youngest of all.
The sons used to go  hunting and the sister cooked meals for them.
Some time later the couple died.
All their sons and daughter came to a forest to live  in the same way as they used to live earlier, the sister cooked the meals and looked after the house while the seven brothers went hunting.
 
One day while their sister was cutting sin arak (leaf-vegetable), one of her fingers got cut, and the blood of the wound got mixed with the vegetable.
She cooked it and served it to her brothers after their return.
They found the vegetable delicious.
So they asked their sister how the vegetable became so tasty, and found that her blood had got mixed with it.
The eldest brother wondered that if her blood could make the food so delicious, how tasty would her flesh be.
So he decided to kill her and share her flesh with his brothers.
Her body was then cut in seven pieces and each brother received a piece.
Except the youngest brother, the other ate the sister's flesh, he went to a pond sadly with his share, the fish, the crab and all the other creatures of the place, seeing this asked him the reason of his sorrow.
The youngest brother narrated them the whole story, after that the creatures of the pond suggested him not to eat the flesh of his sister and instead to put it inside the mound of white ants.
Some year later, in the place grew  a huge guloic tree.
It started to grow beautifull flowers and a melodious sound was heard from the tree.
A jugi who often used to come to the tree for picking up flowers heard this melodious sound and remained astonished.
One day he decided to cut a brunch from the magic tree and with them he constructed the first  musical instrument the
DHODRO BANAM.
 
(Text resumed  from SANTHAL MUSIC Onkar Prasad 1985)
 
*************
 
Dancers, dressed with a Sari, analogous subject we can find   in  old photos of Elwin Verrier and  in the iconography of  some carved panels of the wedding palkee of the Santal Parganas tribe as well as of the Banam.
11.jpg

 (Photo Ethnoflorence)

The narrative typical carving of the panels, in low profile,  it is characterized by human figures in combined front profile view, limbs at times overlapped in telling gestures and lively actions of spontaneously formed group, and are based roughly on one groundline in common, in a cursive notation of figures, human and animal, more valuable and surely less expert, but according to Stella Kramrisch somehow paralleling Egyptian reliefs.

10.jpg

 (Photo courtesy of Frederic Rond)

DANCERS AND MUSICIANS

The Santal wedding  litter is called

 RAHI

and was made by tribal craftsmen themselves.

The RAHI was created with a certain amount of ceremony.

According to Verrier Elwin and Stella Kramrisch

 When work was started, two pigeons were sacrificed;

when it was completed the couple sat on it and were carried to the central Manjhithan where more pigeons or a goat were offered.

THE ACTIVITY OF CARVING WAS PART OF THE MARRIAGE    RITE,  AS    WAS THE PROCESSION     OF      THE  MARRIAGE  LITTER

The themes

The main subjects carved on the Rahi's panels are derived from the local ceremonies, such  as marriages, the Miths of the Santal creation, the totems devoted to the twelve Santal clans, the Santal Hul or Santali rebellion of 1855, and especially the everyday life scenes.

A part of these themes it's common with the carved top of the Banam.

 

  

dyn005_original_400_602_pjpeg_2592525_eb2cb763ec2b0a97b02d93581a669b50.jpg

 (Photo Courtesy of Sanza Arts Premiers)

 

13.jpg

 (Photo courtesy of Sanza Arts Premiers)

22.jpg

 (Photo courtesy of Sanza Arts Premiers)

14.jpg

 (Photo Ethoflorence)

Dhodro Banam_1.jpg

(Photo courtesy of Robert Brundage)

The Santal

traditionally accompanied many of their dances with two kind of drums the

Tamak' and the Tumdak'

the kettle-drum 'nagara'

and  the

oboe 'shanai'

These musical traditions are reflects on the Banam lutes and Rahi panels

iconography

where

the dancers

are seldom accompanied by musicians too

 

DSCN7107.JPG

(Picture from Tribal Art of Middle India 1951 by Verrier Elwin)

 

33.jpg

(Photo Ethnoflorence)

 

dyn001_original_680_512_pjpeg_2592525_e0aba2c321c57b852aa360899dea390c.jpg

(Photo courtesy of Sanza Arts Premiers)

 

dyn002_original_640_480_pjpeg_2638188_e87409b263c850806b5f490e5650536e.jpg

(Photo courtesy of A. M.)

 

dyn010_original_680_456_pjpeg_2592525_2a94c19faf8d32e643b9c6e222f9ae77.jpg

(Photo courtesy of Sanza Arts Premiers)

 

dyn010_original_680_466_pjpeg_2592525_a7f8e7873eb96ed385b3629e65cad31d.jpg

(Photo Courtesy of Sanza Arts Premiers)

Sometimes musicians and dancers are accompanied also by acrobatic perfomers.

135.jpg

(Photo Ethnoflorence)

HORSES HORSEMEN AND ELEPHANTS

Another quite common iconography that we can find on the Rahi Panels is linked with the presence of elephants, horses and horsemen.

Sometimes these representations are  linked with the marriage procession.

It's possible to find carved  a similar iconography also on the top of  the Banam

 

Dhodro Banam_6(back).jpg

(Photo courtesy of Robert Brundage)

Above

Exceptional iconography of a rider and horse on

the back carved top of a banam lute.

P1000174.JPG

(Photo courtesy of A. M.)

 

17.jpg

(Photo Ethnoflorence)

 

39.jpg

(Photo Ethnoflorence)

 

P1000178.JPG

(Photo courtesy of A.M.)

 

 

DSCF3603.JPG

(Photo Ethnoflorence)

 

SACRO AND PROFANO

 

Bicycle.jpg

(Photo courtesy of Robert Brundage)

A mix of subjects is the iconographic base of this very interesting panel

HUNTING SCENES

1258560570.jpg

(Photo Courtesy A. M.)

 

4106938674.jpg

(Photo courtesy A. M.)

SANTAL HUL

 

148.jpg

(Photo  Ethnoflorence)

 

80.jpg

(Photo Ethnoflorence)

 

81.jpg

(Photo Ethnoflorence)

ANIMALIA AND EVERYDAY LIFE

 

Toddy Palm.jpg

(Photo courtesy Robert Brundage)

 

Animals - Copia.jpg

(Photo courtesy Robert Brundage)

 

Animals.jpg

(Photo courtesy of Robert Brundage)

1 (2).JPG

(Photo courtesy A.M.)

 

4125466665.jpg

(Photo courtesy of A. M.)

*************

 

sketchesfromsant00pedeiala_0169.jpg

(Sketches from Santalistan, Pederson, Mathew A. 1913)

http://archive.org/details/sketchesfromsant00pede

 

The flute

held an important role in the music tradition of the Santal people.

DSCF4677 - Copia.JPG

(Photo Ethnoflorence)

 

3 flutes.jpg

(Photo courtesy of Robert Brundage)

flutes6.jpg

(Photo courtesy of Robert Brundage)

 

DSCF4677.JPG

(Photo Ethnoflorence)

Two flutes

of this particulary rich tipology are present also in the collection of the Musee de la Castre of Cannes.

 1992.16.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.16.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

EX RICHARD LAIR COLLECTION

1992.17.1.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

 

1992.17.1_d+®tail.jpg

Courtesy of

 Collection Musée de la Castre, Cannes © Photo Claude Germain

 

***********

CHADOR BADONI

 

Puppet small wodden idol

 

Definition from 

A vocabulary of the Santali languge

by

EDWARD LAVALLIN PUXLEY

http://books.google.com/books?ei=vZh8T8L1I4iD0QGK483TCw&a...

 

73924_171960832816631_100000081457478_594899_904374_n[1].jpg

(Photo courtesy of Sanatan Khavadiya)

71761_171961089483272_100000081457478_594910_1082616_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

73844_171962069483174_100000081457478_594925_4013181_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171960996149948_100000081457478_594903_6726846_n[1].jpg

(Photo courtesy of Sanatan Kavadiya)

74267_171961002816614_100000081457478_594905_8328388_n[1].jpg

(Photo courtesy Sanatan Kavadiya)

 

puppets48.jpg

 

(Photo courtesy of Robert Brundage)

*****************

JADUPATUA

jadu = magician ; patua –or chitrakar- = painter

Santal Parganas

State of Bihar, India

(Text and pictures courtesy of  Herve Perdiolle)

 

 

Patuas and Jadupatuas from Bihar

(Creation of the world 1980)

 

The Jadu Patuas are painters and story tellers and go from village to village carrying their painted scrolls made of paper sheets sewn together with a bamboo stick on each extremity.

Jadu means "Magician".

The themes they represent on the scrolls are  about a dozen . However, there is different interpretation for each theme. A Jadu Patua can, looking at one scroll, say different stories depending if his audience is Hindu, Muslim or Santal. This last ethnic group is the most important audience for the Jadu Patuas.

 

The Patuas live with the money that the villagers give them after listening to their stories. The fact that they are magicians give a special effect to their intervention because the villagers fear them.

 

One of the most revealing images of the Jadu Patuas' role (in the Santal community) is the

 

"Mritu pat"

 

or

 

"image of the deaths"

 

. When somebody dies in a village near the Jadu Patua's one, the "artist magician" visits the family of the dead with a small and simple image (about 3 x 2 inches) which is supposed to represent the dead in a simple way.

 

Only the late person's pupil is missing.

 

Showing this image to the family, the Jadu Patua tells the story evoking the suffering of the dead whose soul is still trapped in hell.

 

The family then gives an offering to the Jadu Patua in order for him to intervene. The ritual for the Magician painter consists then to paint the dead's pupil in order to free his soul.

 

The principles developed by the Jadu Patuas are :

 

the Baha's feast

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

(Anonyme, fête de Baha, 1980, couleurs végétales sur papier, 25x460 cm)

a strange mixture of Hindu and Santal myths showing a lot of festivities where tribal dances, sacrifices and drinking sessions scenes are mixed;

 

the creation of the world

(Anonyme, Création du monde, 1990, couleurs végétales sur papier, 20x420 cm)

where we can see the first human couple being born from the coupling of a goose and a gande;

 

the painting of Kali

lai scroll painting

(Anonyme, Kali pat, 1980, couleurs végétales sur papier, 30x240 cm, collection privée.)

composed with 3 or 4 paper sheets only, showing Kali in her most terrifying aspects

 

and a lot of scrolls about

 

Yama

 

the god of hell (showing all the ill treatments, sometimes sexual, given by Yama and his servants to the dead who behaved badly during their lifetime).

 

It seems that the scarier the Jadu Patuas'style gets, the more highly he is regarded.

 

***

 

**

 

*