The exploration of folklore in South Asia encompasses a wide spectrum of themes and methodologies, mirroring the intricate fabric of oral traditions and cultural customs prevalent in the area. Our instructor, Dr. Surabhi, delved into the distinct genres associated with particular geographical regions, notably her native state of Rajasthan, India.
Folklore is intricately tied to everyday life and is transmitted orally, emphasizing its connection to the community rather than individual or class consciousness. he key insights in this course begin from an understanding of orality, the dynamic and collective nature of folklore, and its dependence on imitation and oral transmission. Dr. Nivea Thomas highlighted the shift from a structured, item-centered approach to a process-centered one, emphasizing the need to preserve living traditions. She explored the concept of orality and its aspects, such as situational, dynamic, anonymous, and collective nature. The discussion delved into festivals, folk and popular music, and the distinction between legends and fairytales, emphasizing the importance of context and function in folklore analysis. Additionally, the historical development of folklore studies in South Asia is traced from the colonial period to the present, acknowledging challenges such as socio-political agendas and genre classification issues. Finally, methods for conducting folklore research, including comparative, functional, and historical approaches, were discussed, highlighting the complexity and diversity of folkloristic material in the region.
So far, the course has enabled a comprehensive exploration of folklore studies, encompassing various forms of folk expression, theoretical perspectives, and the complexities of cultural identity.
The course has delved into various forms of folklore, ranging from verbal expressions like myths, legends, folktales, jokes, and proverbs to tangible cultural elements such as costume, dance, art, and belief systems. Through contextual analysis, the importance of understanding the function and context of folklore emerges, illuminating its role in shaping cultural identity and societal norms.
Historically, folklore studies in South Asia have evolved from colonial legacies to contemporary challenges, including genre classification issues and socio-political agendas. Despite interethnic contact and interdependence, ethnic boundaries persist, with communities resorting to processes like retribalization to assert their identity within formal political systems. Issues related to the museumization and commodification of folklore artifacts which downplay the significance of context, considering how certain motifs get frozen in time, are also discussed at length.
Theoretical frameworks such as primordialist, modernist/constructionist, historical criticism, functionalism, and Jungian archetypes offer lenses through which to interpret the origins, functions, and meanings of folklore within societies. These theories highlight the dynamic nature of folklore's role, its functions ranging from amusement and knowledge sharing to community binding and protest. Moreover, they underscore the simultaneous fulfillment of multiple functions by a single piece of folkloric artifact, reflecting its complexity in societal dynamics.
Evolutionist and diffusionist theories provide insights into the patterns of cultural evolution and transmission, elucidating the linear progression from 'savagery' to 'civilization' and the spread of cultural elements across societies. In contrast, dialectical theory emphasizes the dynamic processes of identity formation, emphasizing the interplay between particularistic and pan-ethnic identities shaped by historical and sociopolitical contexts.
Furthermore, a comprehensive research workshop on field methodologies held in late February within the discipline offered valuable insights into the practical challenges confronted during fieldwork, strategies for navigating these challenges, and optimizing the array of available research methodologies for effective data collection.
(Group contribution only)
Refer to ‘Students Corner’ section on the website for my individual contributions
Pertinent to my website entry of forest spirits and supernatural entities within Indian oral narratives under the Oral narratives section of Animal-centric expressions, including Yakshas, Yakshinis, Gandharvas, Kinnaras, Nagas, and Pishachas, I delved into an understanding of their roles beyond mere entertainment. These entities serve as more than just characters in stories; they are integral to social cohesion, reinforcing societal norms and encouraging obedience within close-knit communities.
It's fascinating to note how these entities, whether portrayed as benevolent or malevolent, function as vessels for imparting moral teachings and illustrating the consequences of actions. This aligns with the functionalist perspective, which emphasizes education and moral reinforcement through folklore. Additionally, their portrayal fosters empathy and compassion towards animals, emphasizing the interconnectedness of all living beings within the ecosystem and advocating for environmental stewardship.
In particular, tales featuring forest spirits like Yakshas and Yakshinis underscore the importance of respecting nature and the hazards of straying into dangerous environments. These narratives serve not only to entertain but also to educate individuals about the repercussions of disregarding environmental balance, instilling a sense of responsibility towards the natural world. This aspect is particularly relevant to my ongoing research proposal, which explores the interdependence of folkloristic practices on local ecologies and the insights derived from traditional environmental knowledge to contribute to environmental conservation amidst climate change.
Furthermore, the inclusion of mythical beings such as Gandharvas and Kinnaras adds enchantment to the narratives while conveying moral messages about harmony and righteousness. The blending of human and animal traits in these beings symbolizes humanity's connection with the broader ecosystem, emphasizing the importance of coexistence and mutual respect. Moreover, the depiction of Nagas and Pishachas reflects a deep reverence for animals and nature within folklore, with Nagas representing serpentine reverence in Hindu and Buddhist traditions, and Pishachas embodying the repercussions of disrupting natural balance.
Through these cautionary tales, folk narratives encourage empathy towards animals and advocate for environmental stewardship, urging individuals to uphold moral integrity in their interactions with the natural world. Such reverence for natural entities was evident not only in this focused study for my blog entry but was also recurrently in traditional narratives found in works like that of K.P. Bahadur's compendium of folk tales from Uttar Pradesh, the tales of which I went through to enrich my understanding of a particular dimension of folklore that explores the intricate relationship between folktales and environmental consciousness.
The exploration of global micro-narratives in folklore as well as research articles pertinent to my study, primarily sourced from JSTOR, has profoundly enriched my research journey, providing a nuanced understanding of the complex interplay between culture, ecology, and environmental conservation. Through the insights gleaned from the works of scholars like Arundhuti Dasgupta, Arupjyoti Saikia, and Aneesa Kassam, I have gained a deeper appreciation for the diverse ways in which traditional narratives shape perceptions of the environment and inform adaptive strategies within folk communities. Their studies have illuminated the intricate connections between language, culture, and ecology, underscoring the importance of preserving and valuing indigenous knowledge systems.
Furthermore, the examination of traditional ecological knowledge (TEK) within indigenous communities, as exemplified by Chie Sakakibara's research, has highlighted the resilience and adaptability of these communities in the face of environmental changes. The narratives of indigenous peoples, such as those from the Azores and Point Hope, underscore the profound significance of cultural heritage in shaping responses to climate change and fostering resilience.
The study of news articles further deepened my understanding of the enduring influence of cultural traditions in addressing environmental challenges. The exploration of historical rituals and contemporary practices, such as rain-bringing ceremonies in northern India and frog sacrifices in Bihar, revealed the persistence of traditional beliefs in mitigating the impacts of natural disasters.
Essentially, this literature review has underscored the transformative potential of integrating micro-narratives in folklore into environmental research and conservation efforts. It has inspired me to approach my research with a more holistic perspective, recognizing the intrinsic value of cultural diversity and indigenous knowledge in fostering sustainability and resilience in the face of environmental uncertainties.
For the purposes of the research, I acknowledge the inherent subjectivity in my observations and interpretations, being mindful of the potential power dynamics between myself as the researcher and the participants, shaped by my own background, beliefs, and positionality. Being aware of this, I made conscious efforts to critically reflect on my role and perspective throughout the research process and maintain a balanced ethnographic gaze as a researcher.
Is the Research Problem a Real Problem?
The interactions with the communities in Dharamkata, Maansarovar, and Khalsa Gaon highlighted the tangible challenges and hardships faced by the residents. From financial constraints hindering educational opportunities to inadequate access to healthcare and basic amenities like clean water and sanitation, the issues voiced by the participants underscored the reality of their struggles. While the central focus of my studies is the documentation of folk beliefs about the environment, I believe these visits serve a crucial purpose in providing a sound context of the existing socioeconomic problems around which the lives of the communities under study revolve. The accounts recounted by figures such as the mother in Dharamkata, Kumesh Gupta at the tea stall, and Bhailal in Khalsa Gaon offered compelling empirical evidence of the urgent socio-economic challenges endemic to these communities, ones that might typically only surface in news reports for a researcher.
Method of Data Generation: Participant Observation and Observer's Paradox:
The method of participant observation allowed for immersive engagement with the communities, enabling me to gain firsthand insights into their daily lives, experiences, and perspectives. However, it also presented challenges related to the observer's paradox, wherein I was thoroughly conscious that the presence of the researcher could potentially influence the behavior and responses of the participants. To mitigate this effect, I endeavored to establish rapport and trust with the communities by familiarizing myself in a position that assures them the research is being conducted in their interest, particularly in providing them with governmental facilities to combat inclement weather. This approach proved effective in fostering greater engagement on their part, albeit at the expense of obscuring transparency regarding the actual purpose of the research. Collaborating with my colleague Diwanker Saxena also proved valuable, as his practical approach facilitated more candid interactions and minimized the observer effect to some extent.
Soundscapes in the Field Visit:
The field visits offered rich sensory experiences, including auditory elements that contributed to the overall ethnographic context. From the bustling sounds of daily life in the rural communities to the conversations at tea stalls and the infrequent ambient noises of the surroundings, the soundscapes provided additional layers of understanding and immersion. These auditory cues, coupled with visual observations and verbal narratives, enhanced the depth of the ethnographic inquiry, allowing for a more holistic portrayal of the lived realities of the participants.
Problem of Seasonality in Data Collection:
One notable challenge encountered during the fieldwork was the problem of seasonality, particularly regarding weather conditions and their impact on data collection. The fluctuating temperatures and inclement weather, as evidenced by the windy conditions and temperature variations during the visits, posed logistical challenges and influenced the dynamics of interactions with the participants. Moreover, seasonal factors such as cold weather exacerbating vulnerabilities and affecting livelihoods underscored the interconnectedness between environmental factors and socio-economic realities. While these seasonal variations added complexity to the research process, they also shed light on the adaptive strategies and resilience of the communities in navigating seasonal fluctuations. I eagerly anticipate delving into the oral narratives that stem from the complexities of seasonality, further immersing myself in the research journey.
The methodology outlined for the proposed research, while comprehensive and thoughtfully designed to explore the relationship between folklore communities in India and their conservationist practices, encountered significant challenges under certain conditions such as limited accessibility, safety concerns, and difficulties in gaining the confidence of the community.
Here are some reasons why this methodology might not work effectively under these constraints:
1. Limited Accessibility to Location:
The methodology relies heavily on ethnographic fieldwork and participatory mapping in Lucknow, requiring physical presence in the community. In regions where accessibility is limited due to geographical barriers, lack of infrastructure, or political unrest, conducting this type of in-depth, on-site research becomes impractical. Additionally, communities located in remote or hard-to-reach areas may be less accustomed to interaction with outsiders, potentially complicating the research process.
2. Safety Concerns:
The safety of both the researchers and the participants is paramount. In areas where there are safety concerns due to political instability, civil unrest, or high rates of crime, conducting fieldwork poses significant risks.
Moreover, when the researcher is female, it becomes significantly challenging to engage with these communities, especially with men whose behavior towards the researcher can range from outright disregard to an inappropriate curiosity that influences their interactions. These concerns can limit the researcher's ability to engage fully with the community, conduct thorough observations, and may even necessitate the abandonment of fieldwork altogether.
3. Challenges in Building Trust:
The effectiveness of the participatory approaches detailed in the methodology relies heavily on the researcher's capability to establish trust and rapport with community members, elders, and experts—a task at which the researcher found considerable difficulty. When communities are wary of outsiders or the underlying motives of the research, convincing them to open up can be challenging. This wariness often arises from past negative interactions with external researchers, fears of exploitation, or concerns about utilizing the research findings. This skepticism is palpable in their responses to the researcher's inquiries. Without earning the community's trust, accessing their knowledge, stories, and traditions becomes a significantly more challenging endeavor.
4. Perceived Relevance and Benefits of the Research:
For the community to actively participate and support the research, they must see its relevance and potential benefits to their lives. If researchers fail to communicate the objectives of their work effectively and how it will benefit the community, they may encounter reluctance or resistance. This is especially true in communities facing immediate socio-economic challenges, where conservation and the documentation of folklore might not be perceived as a priority.
5. Alternatives to In-Person Research:
The alternative methodology involving the use of folktales cataloged and engaging in informal dialogue might also face limitations if access to knowledgeable individuals is restricted or if these individuals are reluctant to share information without seeing clear benefits. Moreover, the effectiveness of this approach depends on the researcher's ability to interpret the tales within the correct cultural context, which can be challenging without direct community engagement.
In light of these challenges, researchers facing such limitations might consider adapting their methodology to include more remote research techniques, such as virtual ethnography, or leveraging local networks and organizations that already have the trust of the community. They might also explore the possibility of collaborating with local researchers or community leaders who can act as intermediaries.