Epics in Imprints-1.pdf - Vivekananda Kendra Prakashan

VIVEKANANDA KENDRA PATRIKA
The present study is based mainly on
the available folklore material of
central India. While studying it, the
influence of the Ramayanic tradition upon
the indigenous tradition has been noted; and
the parochialization of the universal
characters of the great epic tradition and its
influence on many ethnic groups have also
formed part of this micro-study.
The authors of the epics have given due
;importance to each and every part of India
encompassing lands, rivers, mountains,
forests, different ethnic cultures and
customs. Again, the assimilation of the
Ramayana tradition into regional cultures
and subcultures has envolved from a
spiritual phenonmenon identifying the
incarnations of God (avatara) with folk
heroes. They are associated with various
regional traditions of India. By identifying
the respective regions and places with the
avataras and their mythical and miraculous
events, the local folk groups identify
themselves as part of the larger Indian
Culture, thus contributing to national and
cultural unity. Many little communities with
their regional traditions have been deeply
attracted towards the mainstream of the
Indian ‘great’ tradition through these epics.
Thus the Ramayana forms the ‘centre of the
integration’ of Indian civilization and has a
great influence on the ‘network of regional
cultures’.
Much of the story of the Ramayana
remains the same with the tribals. If we
analyse the tribal Ramayana from the
INFLUENCE OF THE RAMAYANA TRADITION
ON FOLKLORE OF CENTRAL INDIA
MAHENDRA KUMAR MISHRA
4
perspective of the anthropology of knowledge
in terms of the interactions of the Hindu
‘great’ tradition and the tribal local
traditions, the following interpretations can
be made :
1. Rulers are seen as always cruel,
deceitful and exploitative.
2. Tribal life is sustained through the
observance of magic and rituals.
3. Human subsistence lies in killing
animals and eating their meat.
4. Procreation provides continuity to
society.
In conclusion it may be observed that
tribal knowledge about the world, including
the Hindu ‘great’ tradition, depends much
on this existential social situation. the tribal
ethno-methodology plays a vital role in
borrowing culture traits from other cultures.
Knowledge is not created in a vacuum: it
emerges out of the wider social contexts.
(Ramakatha in T/F traditions of India
ASI-Seagull books Calcutta 1993.)