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Cultural Industry and the Pandemic: Needs and Challenges

by Anindita Patra

In these unstable and uncertain times, we need to look to the things that unite us – the things that show us the world in all of its variations – and for that, we need artists” – Audrey Azoulay, UNESCO Director-General.

We turn to art when we are joyful: we turn to art when we grieve. And in times of uncertainty and despair, we turn to art again for sustaining our hopes. This is especially true of now when the pandemic continues to disrupt and alter our lives. More now than ever, art must remind us of the human capacity to endure, re-imagine and create.  While billions of people around the world turn to culture as a source of comfort and connection, the impact of COVID-19 has not spared the cultural sector threatening the livelihoods of the local communities and cultural professionals. This has impacted not only revenues but also sense of community and cultural lives of people. Artists across the world are struggling to make ends meet. In India, the crafts sector that is largely self-employed involving a large number of people has been facing a severe crisis. Similarly living traditions such as festive events that form an important part of people’s lives have had to be paused. Today, we are experiencing a cultural emergency.

Keeping these challenges in mind UNESCO New Delhi in collaboration with banglanatak dot com organized two webinars on‘Building Resilient Communities Practicing Intangible Cultural Heritage’ and ‘New Paradigms in Rural Cultural Industries’ on June 10 and June 18, respectively.  The objectives of the webinar was to raise awareness about the impact of COVID-19 on cultural and creative sector based on heritage skills in art and crafts including cultural tourism, to identify needs and challenges to be addressed through development of policies, programs and financial mechanisms aimed at empowering artists  and to share voices of ICH communities and experiences from different countries. The webinars were part of the larger global movement called ResiliArt started by UNESCO on the 15th of April 2020 which aimed at mobilizing solidarity among artists and cultural professionals.

Speakers

The webinar had panelists representing government, creative and cultural sectors, art council, tourism, and technology providers. Eric Falt, Director and UNESCO Representative to Bhutan, India, Maldives and Sri Lanka and Junhi Han, Programme Specialist and Chief of Culture Sector, UNESCO New Delhi shared about ResiliArt initiative.

‘Building Resilient Communities Practicing Intangible Cultural Heritage’

  • Sreya Guha, IAS, erstwhile Principal Secretary Art & Culture and Tourism, Government of Rajasthan
  • Johannes Theurer, Senior producer, Radio Berlin & Secretary, World Music Chart Europe
  • Dr. Sunil Chitrakar, CEO, Mahaguthi Craft with Conscience, Nepal
  • Shahid Hussain Shamim, Senior Vice President, Handicrafts Manufacturers and Exporter Association of Bangladesh – BANGLACRAFT
  • Gopinath Parayil, Founder, The Blue Yonder offering cultural experience intimately connected to local communities

New Paradigms in Rural Cultural Industries

  • Tarun Bansal, CEO, Arya Niwas Hotel Chain, Rajasthan
  • Mr. Pankaj Manchanda, Founder and CEO, Augtraveler offering augmented reality based multimedia solutions offering heritage tourism experience
  • Dr.Debanjan Chakrabarti, Director, Eastern and North Eastern India, British Council India
  • Ms. Neelam Chhiber, Co-founder and Managing Trustee, Industree Foundation organizing creative manufacturing ecosystem for micro entrepreneurs
  • Mr. Sanjoy Roy, Co-founder and Managing Director, Teamwork Arts developing festivals across the globe.

The panelists discussed various problems that the artist communities are facing due to the pandemic. The social and economic impact on culture and creative industries will be severe and these sectors, like many others, will need support across their respective ecosystems and supply chains. The crafts sector in India, one of the largest employment sectors after agriculture in rural India, is in a severe crisis affecting livelihoods of millions of craftspeople in rural areas and thousands of craft enterprises. Similarly, the arts sector is also under huge pressure being informally organized with artists and professionals working on temporary contracts, lack of funding and lack of adequate protection of artists’ works especially in the digital sphere. Creative industries like craft collectives, village tourism, cultural festivals which support the tradition bearers and practitioners are threatened with challenges of decline in demand owing to factors like decline in tourist flows, less disposable income of consumers and restrictions in cultural and social gatherings.

But as they say, there is light at the end of the tunnel. The panelists agreed that we need to find ways to keep cultural professionals doing their work safely and to be able to monetize their work we need to build solid cultural policies to give artists, creators and cultural enterprises the means to move forward. One of the big challenges facing the creative sector in the developing countries as we emerge from this pandemic will be the restructuring of the cultural sector. Regenerative economy is the need of the hour and instead of calling this sector craft we call it creative manufacturing as it is about production, competitiveness. Craft should not be limited to a curio item but treated as a production model or rather participatory ownership model.

The discussion emphasized the importance of solidarity for artists and creators. If we try looking at the ‘oh so little’ bright things of the otherwise dark crisis we will see that it has the potential to bring together the cultural industry, to start a dialogue, to collaborate and exchange, to create a rock solid networking platform. Hand holding amongst the stakeholders of the creative industry will be really helpful in such times.

A particular concern raised by the panelists was the rapid trend toward the digitization of cultural content which is indeed a good means for the artists to reach out to the audience. But a lot of the rural artists are not equipped to quickly jump into the online world, because of the remoteness, insufficient access to digital technologies and language issues. The importance of vigilance and stronger regulation amidst the current push for digitization cultural content was particularly stressed. The fact that so much is moving online and artists are sharing their work for free brings challenges as well.

When emerging from this crisis, ways to maintain diverse, sustainable and dynamic cultural ecosystems must be identified and reinforced. Panelists underscored that the ramifications of the crisis will be felt long after it ends, and called for the protection of artists and for fair remuneration of their work both now and in the long term.

The discourse that we read and see in the media understandably focuses on the negative impact but there are positive opportunities as well– opportunities for contributing and collaborating and ones which may lead to new innovations. Sustainable business models during and after the initial crisis are vital for the sector’s survival. The current challenge is to design public supports that assuage the negative impacts in the short term and help identify new opportunities in the medium term for different public, private and non-profit actors engaged in cultural and creative production and not to forget initiatives that ultimately benefit the communities. The discussion reflected the need to re-imagine the cultural sector as it adapts to the new normal brought about by the crisis.

We realize that during these times projects will need fresh modes of thinking, creating and presenting the arts as well as new imaginations of engagement with audiences and communities.

Culture as an Influencer

 Role of Social Media Influencers in Promoting Cultural Products

by Anindita Patra

Today social media platforms have become an important tool to promote products and services. Social media marketing is inexpensive when compared to the traditional ways of advertisement, reaches out to a wider audience and is fast in its response. By using social media, brands have the chance to create a strong media presence by interacting with customers online, this can also help to strengthen brand perception by communicating core values to a wider audience.

With social media platforms taking the centre stage in the world of marketing we often hear the term ‘social media influencers’. So, who are these influencers? An influencer is someone with the power to affect the purchasing decisions of others because of his or her ‘authority, knowledge, position, or relationship with his or her audience’. An influencer has a digital following in a distinct niche, with whom he or she actively engages.  Over the last decade, we have seen social media grow rapidly in importance. According to the January 2019 We Are Social report, 3.484 billion people actively use social media – that’s 45% of the world’s population. Inevitably these people look up to influencers in social media to guide them with their decision making.

Over the years we have seen these influencers create campaigns for fashion, beauty, travel, lifestyle. With the world becoming more aware about sustainability we find a lot influencers promoting sustainable living, home grown products, small local businesses. Keeping these in mind as a part of the HIPAMS project we decided to take the plunge of involving social media influencers with a little push from our colleague and marketing expert Dr. Diego Rinallo from Kedge Business School, France in order to promote Bengal Patachitra.

Promotion of cultural products by social media influencers is not a common sight especially in India.   Mapping a strategy to involve influencers rather the ‘correct’ influencers with a campaign that would not only try to sell the craft products but at the same time create awareness about the art form, the artists, their rights, the heritage aspects of the art form was a challenge.

We had to be extra careful while choosing the influencers we wanted to work with, keeping in mind our target audience. After much research we reached out to influencers who promoted sustainable fashion, home décor with traditional art pieces, small businesses, cultural products, rural tourism on their respective pages. Influencers with different followership were approached though focus was more on the micro influencers with followers less than 10k. Micro influencers with their less followership have higher engagement, niche audience and is cost effective.

Other factors like deciding on the storyline of the promotion, the timeline of the posts, type of content, scope of enganement with the audience had to be kept in mind as well. Diwali is an important festival in India where people buy new clothes and gifts, clean and redo their houses. So, we launched our social media campaign during Diwali in the year 2020 with the message to rethink fashion and gifting choices and support local artists going with the trending #vocalforlocal, #supportart, #supportartist campaigns that were already doing the rounds in the country. The influencers posted on how to drape a Patachitra saree for Diwali parties or how to decorate the house with Patachitra pieces like kettles and coasters. 84 Bongully, an Instagram creator beautifully adorned garments with Patachitra motifs to create festive looks for their follwers whereas influencer Sharmistha Guha Chowdhury made a video on how one can use Patachitra products to add a festive touch to their house décor. An young fashion influencer sported Tshirt with Patachitra motifs and gave out the message to her millennial followers on how to make traditional art look ‘cool’.We kept in mind to not only promote the products but also the artist, the process and the place where it came from. So along with every post the influencers mentioned about the art form, the artist who painted it and about his/her village. The campaign was a success as the Patachitra artists received orders from people who came across the Instagram posts of Patachitra by the influencers.

The second phase of the campaign was held during World Heritage Week in November, 2020 and focussed on creating awareness about the heritage aspects of the traditional art form. For this phase of the promotion influencers like art photographers, policy advocates, environmentalists were utilized. For example, the ace photographer Upahar Biswas made a video explaining why it is important to mention the name of the art form and artist while sharing photos of Patachitra products. The heritage aspects of Patachitra like Pater Gaan (songs accompanying the scroll paintings), natural colour making process were shared along with information on GI (Geographical Indication) registration, Craftmark, the village as a cultural hub, community museum. The audience engagement during this phase of the promotion was very encouraging.

During the month-long promotion three short videos, 22 posts and around 30 stories were shared by the influencers on their respective pages. The videos have received around 3000 views; each post on average had received 350 likes. The influencers who worked with us on the promotion of Bengal Patachitra were happy about the campaign and the response they received. They said that cultural products have a huge market out there and it just requires the correct branding to reach the customers.

Do visit our Instagram page to get glimpses of the beautiful campaigns: https://www.instagram.com/hipams.india/

 

 

Name of Influencer Social media handle No of followers Area of Expertise
Sreenanda Ganguli sreenanda.ganguli 4k Lifestyle
Roshni Sen & Paushali Majumdar 84bongully 26.8k Art, textile, craft
Upahar Biswas upaharbiswas 9k Art photographer
Rishika Das Roy themillenialsguidetothegalaxy 7k Climate Change and Policy
Sharmistha Roy Choudhury nomadicwardrobe 18.9k Sustainable fashion and home decor
Mandira Paul M A N D I R A 5k Fashion
Debarati Ghosh debaratighosh 5k Fashion

Sustainable development and Intellectual Property Rights: The case of Patachitra and GI

 ‘Green GI’ and Sustainable Development

Intellectual property rights (‘IPRs’), particularly geographical indications (‘GIs’), can be an excellent tool for encouraging environmentally friendly practices. The emergence of “Green GIs”, which are both environmentally friendly and compatible with the maintenance of biodiversity and landscape, reflects the utility of using IPRs on traditionally produced goods. These GIs are considered capable of providing prospects for new forms of rural development, community autonomy, preservation of cultural traditions, and even conservation of biological diversity. This is particularly the case when the production of goods encourages the stewardship rather than the depletion of the natural resources from which they are made.

 

 

GIs have the capacity to recognise and, in line with the nature of the GI itself, protect positive environmental practices. As a point of illGIs have the capacity to recognise and, in line with the nature of the GI itself, protect positive environmental practices. As a point of illustration, the ‘Green’ EU GI specification of jersey royal potatoes indicates that the majority of crop is planted by hand. While artificial fertilisers are used, locally collected seaweed, an excellent source of organic fertilizer and flavour enhancer, is used extensively. Similar examples include the EU GI specification of Arroz de Valencia and Diepholz Moor Lamb. Indeed, other IPRs, including the regulation of collective trademarks for instance, are equally capable of recognizing and protecting environmentally sustainable practices.ustration, the ‘Green’ EU GI specification of jersey royal potatoes indicates that the majority of crop is planted by hand. While artificial fertilisers are used, locally collected seaweed, an excellent source of organic fertilizer and flavour enhancer, is used extensively. Similar examples include the EU GI specification of Arroz de Valencia and Diepholz Moor Lamb. Indeed, other IPRs, including the regulation of collective trademarks for instance, are equally capable of recognizing and protecting environmentally sustainable practices.

Recognition, Knowledge, Resilience

The Operational Directives for the Implementation of the Convention for the Safeguarding of the Intangible Cultural Heritage were first adopted in June 2008. In particular, the Directives contained in Chapter 6 establish a framework related to ‘environmental sustainability’ which is relevant for the adoption of IPRs on intangible cultural heritage (‘ICH’). The framework consists of three pillars (UNESCO 2018):

Recognition: The first theme is the recognition by States Parties of ‘environmental impacts in the safeguarding of intangible cultural heritage’.

Knowledge: The second theme, ‘knowledge and practices concerning nature and the universe’, encourages the recognition of ‘communities, groups and individuals as the bearers of knowledge about nature and the universe and as essential actors in sustaining the environment.’

Resilience: The third and final ‘pillar’ of this framework relates to ‘community-based resilience to natural disasters and climate change’, according to which States Parties should ‘fully integrate communities, groups and individuals who are bearers of such knowledge into systems and programmes of disaster risk reduction, disaster recovery and climate change adaptation and mitigation.’

 

The first pillar of the IPR on ICH framework is twofold. States should: a) encourage environmentally friendly practices, and b) mitigate any possible harmful impacts (UNESCO 2018). An example of an intellectual property (‘IP’) strategy that encourages good practice and recognizes environmental impact relates to Coorg Orange.In the case of this crop, local producers have successfully used IP, creating positive impacts on the landscape and its associated biodiversity.

The second pillar recognises the community as bearers of knowledge about nature and essential actors in sustaining the environment. To illustrate, the Indian GI specification of Coorg Arabica Coffee indicates that the modern method of Coorg coffee cultivation serves as the backbone of the kodagu district and is integral to the lives of the people in the district (Coffee Board Bengaluru 2017). Furthermore, the specification highlights that coffee farmers growing Arabica and Robusta under shade trees serve the ecosystem and protect biodiversity (Coffee Board Bengaluru 2017). This demonstrates how IPRsare capable of helping to protect the role of communities’ knowledge and adaptation strategies.

This notion of ‘knowledge’ also forms the basis of the final pillar, communities’ resilience in the face of natural catastrophes and climate change.For example, the Turkana of northwestern Kenya have a highly sophisticated natural resource management system that has enabled them to survive in an environment that many would consider extremely hostile.
Patachitra of Medinipur
An Overview

Patachitra is an ancient form of painting done on paper and manifested by rich colourful application, creative motifs and portrayal of simple themes. The word ‘patachitra’ is derived from the Sanskrit term patta (cloth) and chitra (painting). It is practised in several regions of India, with specific Patachitra styles originating in West Bengal and Odisha. Traditionally, the paintings have depicted mythological stories. Today, Naya village is home to 350 inhabitants, of whom at least 50 are highly skilled Patachitra artists, patuas, including an increasing number of female scroll artists. Naya is currently the main village in the Paschim district making and selling Patachitra.

GI and Patachitra
The Indian GI for Patachitra of Medinipur highlights how a community with an IPR that protects cultural practices which have a positive impact on the environment. The precise nature of this ‘cloth painting’ is set out in greater detail in the GI specification. Colour is a key quality of Medinipur Patachitra that is recognized in the specification, which states the five basic pigments, white (Sankha), yellow (Hingula), black (Kala), Brown (Khayeri), indigo (Neela), and their combinations are used for colouring. In the GI application, ‘Bengal Patachitra’, which also covers Medinipur patachitra, is described as a handicraft in classes 16 (painting) and 24 (textiles) (Chitrataru 2016). The suggestion here is that all goods covered by the GI should be hand painted (rather than printed) on a textile. The specification goes on to note, ‘the materials used in the paint are from vegetable, earth and mineral sources.’ Traditional, environmentally-friendly paint is therefore an integral part of this practice. By stating that Medinipur Patachitra must be made using materials sourced in this way the GI recognizes the Patachitra community’s knowledge regarding environmentally sourced paints.
Conclusion
Intellectual property rights are capable of supporting environmental sustainable development for ICH. They are compatible with the three themes of environmental sustainability set out in the ODs and can be used together with other forms of safeguarding, such as marketing labels, to help achieve environmental protection. In the case of Patachitra, we see how GI has the capacity to preserve and promote environmentally-friendly practices while also empowering Patachitra communities to hone their knowledge of natural materials and cultural practices for a positive environmental impact.

Traditional art goes digital in times of crisis

by Anindita Patra

“We tell ourselves stories in order to live” –Joan Didion

Stories of hope, stories of a brighter tomorrow is what keeps us going especially during these times when the entire world is copped up in their respective homes. Art is a great storyteller, art speaks of yesterday, art speaks of today and art speaks of tomorrow. Art connects people in different ways, that maybe be said metaphorically but digital media connects people literally. And what happens when art and digital media comes together during these times of crisis? Magic happens.

I will be narrating such a story today, a story of amalgamation of art and digital media.

Swarna Chitrakar, a Patachitra artist from Naya, West Bengal has become an internet sensation overnight because of her painting on COVID-19. Sounds a bit vague? Well, let me explain.

Patachitra is a traditional art form of West Bengal in which stories are painted on vertical scroll and the Patachitra artists also known as Patuas, gradually unfurl them while presenting the story through songs known as Pater Gaan.  It is a blend of oral and visual storytelling. The Patuas are known for painting and composing songs on social issues.

Swarna Chitrakar, an experienced artist who is already known for her expertise in painting on traditional themes as well as social issues, has developed a 7-frame Patachitra and a song on COVID-19.  The detailed narrative has vividly captured the havoc caused by the virus outbreak. Swarna has represented the virus as a bright red monster in her painting. The Patachitra has highlighted the virus’s origin, health professionals in PPE suits and people in masks. In her vibrant and informative art work Swarna also talks about the precautionary measures one can take to fight the virus. The entire painting has been done with natural colours derived from flowers and plants, one of the special features of Patachitra.

Swarna has performed in different places around the world like USA, France, UK, Germany, Italy, and Sweden. When asked about the inspiration behind her work, Swarna said that world issues have always found a place in her work. She has earlier painted and composed songs on 9/11, and the Tsunami. Continuous discussion about the pandemic, news about it on television, newspaper made Swarna take up her paintbrush to capture it and use her art as a medium to raise awareness.

But it struck her that during the lockdown phase she won’t be able to go out to exhibitions or fairs to showcase her work neither can the visitors come to her village. So, she decided to use the digital platform to present her work.
With the help of her daughter she made a video of the Patachitra narration and sent it to her contacts via WhatsApp. Her contacts shared it on platforms like Facebook and Instagram. And that is how the Patachitra on COVID-19 reached over a million people.  Prasanta Maharana, a Pattachitra  artist from Odisha has also made a Pattachitra depicting the daily lives of the people in a village during the pandemic and shared it on his Instagram account that has received overwhelming response as well-over 10000 views in a week. Amidst the gloom of the pandemic, art and social media have become central to people’s lives. In the recent past we have seen opera performances via video conferencing (https://bit.ly/2TFPd0B), magazine editions going online with covers based on pandemic (https://bit.ly/2M0UDzc).

The rural artists of India are also becoming more digital savvy. Banglanatak dot com (a social and cultural enterprise) hosts an online initiative, the MusiCal Facebook page (www.facebook.com/bncmusical/). Here, traditional artists from rural India have been performing consistently since 29th March and 54 live performances have taken place so far. Out of which more than 10 performances were done by the Bauls and Fakirs from different parts of Bengal. The Live performances have received more than 200,000views in total. Performances by Rina Das Baul (https://bit.ly/3bZi32t) and Babu Fakir (https://bit.ly/2ATx34T) are worth mentioning. They had a live viewership of more than 1500 people.

The senior artists who aren’t very familiar with digital platforms been assisted by younger family members (who were very excited to be a part of the Live performances) to take their art digital in these difficult times. The senior artists were amazed to know that while they’ll be singing in their homes, thousands of people from different parts of the country as well as the world will be listening to them. And it is interesting to notice the choice of song that the musicians performed; the songs were about hope, love and uniting with one’s loved ones, brotherhood. Through their songs they called the Almighty to be the savior of humankind in these trying times. The artists said that knowing that they can spread peace and solace through their music makes them feel very happy as this has always been the purpose of music “to spread love and joy”. The Live performance have also brought the music fraternity closer, seeing fellow musicians perform on screen made them feel connected to one another though they hadn’t seen one another in months. It gave them hope and collective power to fight the adversities.
It is during this pandemic that we have understood the importance and need of digital media to spread art, to promote art like never before. Digital literacy is essential for artists now that the world will be more inclined towards virtual performances. Maybe ‘The Art Newspaper’ was right when they wrote: “When God closes a gallery door, [somewhere] He opens a browser window.”

Tarak Khyapa

Tarak Khyapa was a renowned Baul artist and a Guru. Born in Joydev Kenduli of Birbhum, Tarak Khyapa’s vibrant voice and exuberant dance made people envious. His competency towards Dotara, Khol, Tabla and Gabgubi made him one of the most talented Baul artists.

His primary introduction to Baul was obtained from his father Kanailal. From a very young age he bagan his official training under Sudhirbaba of famous Tamaltala Ashram in Joydev. He also got the guidance of Pagol Ramdash, a well known Baul exponent and lyricist.  Tarak Khyapa had an unlimited stock of songs. His presentation attracted his audience. Understanding each and every bit of the songs he united his soul and body and penetrated the depths of Baul music. He presented the pieces of Lalon Fakir, Haure Gnosai and Nilkantha.

To spread the originality of Baul music and Baul Philosophy he established ‘Baul-Kutir-Sebasram’ where he passed on his skills of singing and Khamak playing to his students and disciples. As a Guru he was very sensitive and friendly towards his students.
At a very minimal time Tarak Khyapa succeeded in establishing himself as a Baul artist of great potential. He traveled beyond his so called barriers to Denmark and South Korea.On 10th October 2017, at the age of 57 he passed away leaving his Baul tradition and his two sons Sadhu and Kangal who are traveler of the same path; they have performed in many places in the country and abroad.

In 2017, Tarak Khyapa recorded an album named Tarak Khyapa (album link) consisting of 10 songs along with his two sons Sadhu and Kangal.

 

 

Salabat Mahato

In the world of music Gurus are of two types. One is a teacher who transfers his skills, knowledge and determination to his students. Another is a Guru who devotes his life for a particular art form and becomes a legend and a patron. Salabat Mahato is notable for both.

The revival of the traditional Jhumur song in the regions of Bengal, Bihar Jharkhand and Orissa was through the skill of Salabat Mahato. Salabat Mahato was the pioneer to save the originality of Jhumur in this era of distortion. His inspirational voice and skill has influenced many young artists who are coming in this field.

No one can ever disagree about the contributions of Salabat Mahato. He was one of the eminent Jhumur personas.

Salabat Mahato was born in a farmer family in Latpada village under Barabajar Police station.  He was a lyricist, composer and singer. According to the researches done on Jhumur songs the time span where Salabat Mahato belongs is the Modern Era. Salabat has composed variety of songs. He has composed- “Chander gayete kalanka roeche/ tobu loke chand here go/ premer majhete biraha roeche/ tobu kano prem kore go”. Parallel to this he has written- “Asha jawa bhaber khela/ arai diner tore mela he/ keu baa bar kore ninde/ keu ba ador kore he/ jonom dio baul er ghore”.

Salabat Mahato’s range was beyond any barriers. Apart from Jhumur he was also capable of absorbing the Baul philosophy. For his immense contribution in Folk music the Government of West Bengal awarded him with Abbasuddin and Lalon award. A short film was also made on Salabat. Leaving behind his works he passed away on 9th January 2017.

In 2010, Salabat Mahato, Mihirlal Singh Deo and Amulya Kumar recorded an album named Darbari Jhumur which was published by BNC Musical.

 

Nepal Mahato

 

After Gambhir Singh Murah the next legendary chau persona was Nepal Mahato. Besides being an Chau artist he was also a Guru. He played a massive role in spreading Chau worldwide. He was born in the Abadan village of  Purulia on 17th June 1954. Nagendra Mahato and Tushtha Mahato were his parents. He showed his competency in all the three traditional Chau forms;  Purulia, Mayurbhanj and Seraikella.

His initial exposure to Chau Dance was at a very early age when he was in the sixth standard in Shikshashatra High school. His first guru was Anil Mahato. He had a vast range of interest ranging from Jhumur song, Nachni Dance and cock fighting. He loved to play football but his love for Chau was beyond everything else which led him to his destiny. Nepal Mahato passed his school final examination in 1993.
During his academic years in Shikshashatra his cultural talents became exposed in front of the eyes of Secretary Ajit Mitra and Dulal Chowdhury. Under the patronage of Ajit Mitra he began to perform Chau dance in different programs. He built his troupe in 1975. And in 1980 his troupe won the competition organised by Academy of Folklore. After his performance in ICCR Nepal Mahato’s fame spread the boundaries of nationality.

 

His First international exposure was to London in 1982. After Gambhir Singh Murah Nepal Mahato was the second person to internationally spread the traditional dance form of Chau. His main themes were against the distortion of the dance form. For this he received the Padmashree in 1983.Apart from London he performed in Sweden, Canada, France and Switzerland. Nobody can deny his contribution in  the world of Chau. In 1994 he became the supervisor of  Dr. Ambedkar Folk Art Fellowship. To keep the art form alive and carry forward his lineage Nepal Mahato established a Chau training centre in 1982 in his village where he trained more than 500 artists. In 16th March 2019 Nepal Mahato passed away in a hospital in Kattak at the age of 66 leaving his art to flourish through his students.

Narayan Adhikary

 

 

   

Narayan Adhikary was an internationally famous Baul singer.

He performed across 19 countries including France, Switzerland, Italy, England, Belgium and Japan. He took an important role to spread  Baul music among youth. He roamed around the world with his huge collection of songs. Narayan Adhikary was born in a village of Bangladesh, today’s East Pakistan. A dotara, gifted by his Guru, was his only belonging when he came to Bengal at the age of 10.

Since childhood Narayan Adhikary was guided by different Gurus. His primary musical education was under his father Surdas Adhikary. Later on he took lessons from Biswanath Das, Haradahan Das, Sanatan Das and Brindaban Das Adhikary. He was a casket of songs of Lalon, Yadbindyu, Kubir Gonsai, Duddu Shah and Panju Shah. With his excellent voice and collection of songs he became a Guru. He had disciples in both the Bengals. Bakul Pal was his last student whom he taught Dotara with care and dedication.  She is now an established artist.He became a symbol of assimilation through his lifestyle and music.

He resided in a village near Panagarh. In 2018 on 3rd January at the age of 84 he passed away.

To listen to his songs on your phone download the app Folks of Bengal from Google Playstore

 

Mihirlal Singh Deo

Mihirlal Singh Deo was one of the pioneers who made Jhumur flourish outside Purulia. In 1939 he was born in a Zamindar family in Rajnawagarh under Kenda police station in Purulia. His uncle Hariprasad Singh Deo was a famous singer. Classical music was his family tradition. After completing his Graduation and Post graduation in music with distinction Mihirlal took up jhumur against the will of his family. He didn’t forget to remember his roots and Folk heritage. He was responsible for flourishing Jhumur amongst the young people.

In the initial years of his life Mihirlal used to practice Classical music. After that he started to be trainned from a renowned Jhumur artist Ramkrishna Ganguly. Mihirlal has played an important role in re-introducing Jhumur songs which was in the verge of extinction. People said that Jhumur song needs accompaniment of a Dancer, otherwise it won’t attract people. Mihirlal proved them wrong and made a prominent place in the world of Jhumur without dance.

 

The songs of Mihirlal conveyed not only the romance between Radha and Krishna or Dehatattwa but also practicalities of life. His few songs are based on environmental awareness. ‘Jal batash mati kono na rohilo khati/ Poribeshe dhorilo bhangon/ Bhumisantan tomrai paro prakriti ke roksha koro/ Mihir bole sobai mile make sajao moner-i-moton.’ Beside this he also wrote a song on the destruction done by elephants in the tribal village-‘Kutum alya hatir Gushti/ Kore dilo Anasrishti, saksobji sob I chhilo snurye’.

Mihirlal’s talents spread through a great region and he was praised by Pandit Ravi Shankar for his immense contribution to Jhumur. In 2018, on 18th January Mihirlal Singh Deo passed away.

In 2010, Mihirlal Singh Deo along with Salabat Mahato and Amulya Kumar recorded an album named Darbari Jhumur, published by BNC Musical.

Karuna Chitrakar

Karuna Chitrakar was a competent Scroll Painter and singer. She was born in Pashkura of Paschim Medinipur. She married Ajay Chitrakar and came to Naya, the village of the Patuas in Pingla.

Confident strokes, bold lines and bright colors were the features of her work. Karuna had the inborn quality to become a Guru. Apart from West Bengal she participated in different workshops in Mumbai,

Delhi and Gujrat. Among her two sons, Rahim Chitrakar has earned national and international fame.

Karuna Chitrakar passed away on 20th April in 2018.