Regional Cultures (Medieval India)

The Making Of Regional Cultures (Intro)

The medieval period in India saw the development of distinct regional cultures. These cultures were shaped by the interaction of local traditions with influences from different parts of the subcontinent and beyond. Factors like geography, language, religion, political developments, and social customs contributed to the unique identity of each region.

Regional cultures were not static; they were dynamic and evolved over time. While there was often a shared pan-Indian framework (e.g., related to Varna system, major religious traditions), each region developed its own variations and unique characteristics.

The rise of powerful regional kingdoms provided patronage for the development of regional languages, literature, art, and architectural styles. The Bhakti and Sufi movements, often expressed in regional languages, also played a crucial role in shaping regional cultures.

This period is thus seen as the era when the diverse regional identities of India as we know them today began to consolidate.

The Cheras And The Development Of Malayalam

Language is a fundamental aspect of regional identity and culture. The development of regional languages often received impetus from the political patronage of regional kingdoms. The Chera kingdom in South India is an example related to the development of the Malayalam language.

The Chera Kingdom:

• The Chera kingdom was one of the early kingdoms in South India (Kerala region), mentioned in Sangam literature.
• In the 9th century CE, a major Chera kingdom re-emerged in the region, with its capital at Mahodayapuram (modern Kodungallur).
• This Chera kingdom was a significant regional power.

Development of Malayalam:

• The language spoken in the Chera kingdom was Malayalam.
• Malayalam gradually developed as a distinct language, branching off from Tamil.
• Chera rulers patronised the use of Malayalam in their inscriptions. Some of the earliest inscriptions in Malayalam are found in the Chera kingdom, dating back to the 9th century CE.
• Early Malayalam literature also began to develop during this period.
• A text called 'Lilatilakam', composed in the 14th century, discusses the grammar and poetics of Malayalam. It mentions that Malayalam is a language with elements from both Sanskrit and Tamil.

*(Image shows a photograph of an ancient inscription in the early Malayalam script or a map illustrating the location of the Chera kingdom)*

The patronage of the Chera rulers played a role in giving Malayalam the status of an official language and encouraging its development as a distinct literary language, contributing to the unique regional culture of Kerala.

Rulers And Religious Traditions: The Jagannatha Cult

Rulers often played a significant role in promoting and associating themselves with specific religious traditions, which helped in legitimising their rule and consolidating their power within a region. The cult of Jagannatha in Odisha is a notable example of this interaction between rulers and a regional religious tradition.

The Jagannatha Cult:

• The cult is centered around the deity Jagannatha (Lord of the world), worshipped in the famous temple in Puri, Odisha.
• Jagannatha is considered a form of Vishnu, but the deity is represented in a distinctive form (wooden image) that has strong links to local tribal traditions.
• The deity's origins are believed to be linked to a local tribal deity, whose form was later incorporated into the Vaishnavite tradition. This represents a process of integration of local popular traditions into the mainstream.

Association with Rulers:

• Various dynasties that ruled in Odisha sought to associate themselves with the Jagannatha cult.
• In the 12th century, King Anantavarman Chodaganga Deva, who belonged to the Ganga dynasty and conquered Odisha, decided to build the magnificent Jagannatha Temple at Puri.
• Later, in 1230, King Anangabhima III dedicated his kingdom to the deity Jagannatha and declared himself as the 'deputy' or representative of the deity.
• This association with the supreme deity of the region served to legitimise their rule over a diverse population and solidify their position as the rightful rulers of the territory.
• As the cult of Jagannatha gained prominence, it attracted pilgrims from different parts of India, further enhancing the status of the temple and the kingdom.

*(Image shows a photograph of the Jagannatha Temple complex or the distinctive idols of Jagannatha, Subhadra, and Balabhadra)*

The association between the Jagannatha cult and the rulers of Odisha is an example of how religious traditions became intertwined with political power in medieval India, contributing to the formation of a distinct regional identity centered around a revered deity and its major temple.

The Rajputs And Traditions Of Heroism

The Rajputs were a group of warriors who became prominent in North India during the medieval period. They were known for their martial traditions and code of honour. The traditions of heroism associated with the Rajputs became a significant part of the regional culture of Rajasthan and neighbouring areas.

Rajput Identity and Culture:

• The term 'Rajput' gained prominence from the 8th century CE. It refers to a diverse group of clans who claimed Kshatriya status and became rulers and warriors in various kingdoms, particularly in Rajasthan.
• Rajput culture was centered around warfare, bravery, loyalty, and a strong sense of honour.
• Battles and heroic deeds were celebrated in poems and songs composed by bards and poets, who often lived in the courts of Rajput rulers.

Traditions of Heroism:

• Stories about Rajput heroes recount their valor in battle, their willingness to fight to the death for their honour, their loyalty to their chiefs, and the sacrifices made by Rajput women.
• Example: Stories of Rajput men fighting bravely and performing 'saka' (fighting to death when facing defeat) and Rajput women performing 'jauhar' (self-immolation) to protect their honour from enemies.
• These stories and traditions were passed down through generations and became part of the cultural memory of the region. They shaped the ideals of manhood and womanhood within Rajput society.

*(Image shows an illustration or historical painting depicting a Rajput warrior, a battle scene, or a scene related to Rajput traditions of heroism)*

The traditions of heroism associated with the Rajputs became deeply embedded in the regional culture of Rajasthan, influencing its literature, art, and social values. This is an example of how a warrior tradition contributed to the formation of a distinct regional identity.

Beyond Regional Frontiers: The Story Of Kathak

While regional cultures developed their distinct characteristics, there were also cultural forms that transcended regional boundaries and evolved through interactions across different areas and courts. Kathak, a classical dance form, is an example of a tradition that originated in one region and developed and spread beyond its initial confines.

Origins:

• The word 'Kathak' is derived from 'katha', meaning 'a story'. Kathaks were originally a caste of storytellers in temples in North India who performed by using gesture and song.
• They narrated stories from epics (Mahabharata, Ramayana) and mythology.

Development and Spread:

• From the 15th-16th centuries onwards, Kathak began to evolve. The Bhakti movement, particularly the stories of Radha and Krishna in the Braj region, provided new themes for Kathak performances.
• Kathak also developed in the courts of Mughal emperors and nobles. It incorporated Persian and Central Asian influences in costume and style. It moved from the temple courtyard to the courtly setting.
• In the later Mughal period, Kathak developed into a distinct dance form with emphasis on intricate footwork (tatkar), fast spins (chakkar), and expressive storytelling (abhinaya).
• It flourished in two main gharanas (schools): the courts of Rajasthan (Jaipur gharana) and Lucknow (Lucknow gharana).
• Under the patronage of Wajid Ali Shah, the last Nawab of Awadh, Kathak developed further, with emphasis on expressiveness and grace.
• In the Punjab, Haryana, Kashmir, etc., it maintained its distinct features.
• During the colonial period, Kathak faced decline but was revived in the 20th century and recognised as one of the major classical dance forms of India.

*(Image shows a photograph of a Kathak dancer in costume performing)*

Kathak's journey from a temple tradition of storytelling to a sophisticated courtly dance form, developing in different regional centres and influenced by various cultural streams (Bhakti, Mughal court culture), is an example of how cultural forms can transcend regional boundaries and evolve through interaction and patronage.

Painting For Patrons: The Tradition Of Miniatures

The tradition of miniature painting flourished in medieval India, evolving under the patronage of different rulers and reflecting regional styles and cultural influences. Miniature paintings are small-sized paintings, often in books or albums.

Origins and Development:

• Early traditions of miniature painting existed in manuscripts (e.g., Jain texts, Buddhist manuscripts) and illustrated texts before the medieval period.
• The Mughal emperors were great patrons of miniature painting. Mughal miniature painting developed by blending Persian influences with Indian styles. Painters depicted court scenes, battles, portraits, flora, fauna, and illustrated chronicles (Akbarnama, Badshah Nama).
• After the decline of the Mughal Empire, miniature painting traditions developed in regional courts.

Regional Miniature Painting Traditions:

• Rajput courts of Rajasthan: Developed distinctive styles of miniature painting. Often depicted themes from Hindu mythology (Krishna Leela), epics, Rajput court life, and portraits. Schools developed in different kingdoms (e.g., Mewar, Marwar, Kishangarh, Bundi, Kota).
• Deccan Sultanates: Also patronised miniature painting, developing styles influenced by Persian and indigenous traditions.
• Himalayan foothills (Pahari painting): Developed schools like Basohli and Kangra painting, known for their lyrical style, vibrant colours, and themes often from Krishna legends.

*(Image shows a photograph of a specific example of a Rajput or Pahari miniature painting)*

Patronage and Function:

• Miniature paintings were primarily created for royal and noble patrons, reflecting their interests and aesthetic tastes.
• They served to illustrate texts (historical chronicles, literary works), record events, depict court life, and as independent works of art collected in albums.

The tradition of miniature painting is a key aspect of the artistic heritage of medieval India, demonstrating how art flourished under diverse regional patronage and evolved through cross-cultural influences.

A Closer Look: Bengal (Regional Culture)

Bengal (modern West Bengal in India and Bangladesh) developed a distinct regional culture during the medieval period, shaped by its geography (deltaic region), language (Bengali), religious traditions (Bhakti, Sufism), and interactions with different rulers and communities.

The Growth Of A Regional Language

• The language of Bengal, Bengali, developed as a distinct regional language from earlier Prakrit and Sanskrit influences.
• Early Bengali literature emerged during the medieval period.
• Religious texts, including translations of Sanskrit epics and Puranas (e.g., Mahabharata, Ramayana), and devotional hymns of Bhakti saints, were composed in Bengali.
• The use of Bengali in literature and religious texts contributed significantly to its growth as a prominent regional language and a marker of Bengali identity.
• Muslim rulers in Bengal also patronised Bengali literature, encouraging translation of texts from Sanskrit and Persian.

Pirs And Temples

• The religious landscape of medieval Bengal was marked by the presence of both Hindu and Islamic traditions, with notable interactions and syncretism.
• Temples: Numerous Hindu temples were built, often dedicated to local deities or forms of Shiva, Vishnu, and goddesses. Temple architecture in Bengal developed distinctive styles, such as the 'do-chala' (double-roofed) and 'char-chala' (four-roofed) structures, resembling local hut architecture. Terracotta decorations were common.
• Pirs: Sufi saints (Pirs) were influential in Bengal, promoting Islam through their simple teachings and inclusive approach. Many Pirs were revered by both Muslim and Hindu communities. Dargahs (shrines of Pirs) became important pilgrimage centres. The popularity of Pirs contributed to the blending of religious practices.

*(Image shows a photograph of a terracotta temple from Bengal or a mosque/dargah with regional architectural features)*

Fish As Food

• Given the deltaic geography of Bengal with its numerous rivers and ponds, fish has traditionally been a major part of the diet of the people.
• Evidence suggests that fish was a common food item in medieval Bengal, as reflected in local texts and possibly archaeological finds.
• The importance of fish in the diet became a distinctive cultural characteristic of the region.
• Even deities were sometimes depicted as consuming fish.

The development of the Bengali language, the interaction of religious traditions (Hinduism, Islam, Bhakti, Sufism), distinct architectural styles (especially temples and mosques with local influences), and dietary patterns (prominence of fish) contributed to the making of a vibrant and distinct regional culture in medieval Bengal, shaped by geography, historical developments, and the blending of traditions.