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Society
Islamic
Elegies For Social Justice
by Ajitha Menon
Most ancient
religions have imposed restrictions on women in some way or the other.
But the rural Muslim women of Murshidabad district in West Bengal have
circumvented the curbs and successfully used a prevalent religious
tradition to eke out a living as well as create social awareness. In the
process, they have given a boost to the traditional religious art form
of 'Jaari Gaan' - elegiac poems that narrate Islamic religious stories
of tragedy and martyrdom.
Rasina Bibi, 48, of Jibanti village, started rendering these poems about
18 years ago, breaking into a traditional male bastion. Earlier, only
men rendered these elegies as they wandered from village to village
collecting money in return.
Rasina Bibi, who lives below the poverty line, saw a chance to earn a
livelihood from this tradition. "With no other qualifications or
ability, I realized that this was work I could do. We know these tales
by heart. We hear them from childhood during the 'majlis' (religious
gatherings). I thought, 'Why should men have a monopoly on reciting them
professionally'," says Rasina, adding, "I started by reciting these
poems alone. Other women were scared to join me. There was huge
opposition, mainly from male troupe members, who felt threatened."
However,
Rasina and others of her ilk could prevail because of the history behind
the tradition. "Fatima Az-Zahra, the daughter of Prophet Mohammed,
initiated the tradition of 'Jaari Gaan' to narrate stories of valour and
devotion. After the tragic martyrdom of Imam Hussain, the Prophet
Mohammed's grandson, in 680 AD at Karbala in present-day Iraq, his
grieving sister, Zainab, continued the tradition as a movement against
murder, deceit, treachery and reign of terror. It was the women who had
started the tradition and, hence, there was no religious diktat to curb
them from having equal rights to render the tales," says Dipak Biswas,
folk song researcher.
Though 'Jaari Gaan' is practiced extensively and although the 'majlis'
take place regularly in different homes, the tradition of 'matam', or
mourning for Imam Hussain as is practiced in Shia Islam is not carried
out here because in Bengal the Muslims rendering 'Jaari Gaan' are
Sunnis. Of course, the women render the elegiac poems without the
accompaniment of musical instruments and the mood at the gatherings is
somber.
After years of struggle, Rasina has been able to assemble a 10-member
all-woman troupe and they recite poems at gatherings and get paid.
Inspired by Rasina and her group, many more 'Jaari Gaan' troupes have
emerged in the state, including those that comprise educated women from
the upper-middle class. More than 10 to 15 women troupes from areas such
as Lalbagh, Kandi, Hatpara and Jiagunj are now regulars at such 'Jaari
Gaan' 'majlis' across Murshidabad and even elsewhere.
Interestingly, such is the social acceptance of these women that even
government health agencies have begun to reach out to the Muslim
communities through them. The female troupes deliver messages on social
issues - such as maternal and child health, pulse polio campaign,
HIV/AIDS and compulsory primary education - alongside their elegies of
right over wrong.
"We are known to the villagers, as they come to listen to us. So, when
we talk about pulse polio or the need for an education during our 'Jaari
Gaan', their usual distrust turns into intent interest," says Aishwara
Begum, 42, a 'Jaari Gaan' troupe member from Jibanti village.
Earning money was the primary consideration for the women who first
ventured into public recitals, but it still does not pay much. "The
money we earn, even with the stipend from the government for the
campaigns, is not enough to take care of an entire family. But combined
with our husband's income it goes a long way. Our children are clothed
and they are getting an education. Giving up the 'burkha' (veil) and
coming out of our houses was worth the effort," says Aishwara Begum.
However, the women always keep their heads covered while reciting the
elegies, as a mark of respect.
When the women recite at cultural programmes and shows organized by the
government or other sponsors, they face a mixed audience. However, the
mood still remains that of a religious gathering, in keeping with the
traditional intent of 'Jaari Gaan'.
If the tradition has restored the dignity of the poor, the educated
Muslim young women who have participated in its revival have also been
inspired to do social good. "We don't need the money but we acknowledge
that 'Jaari Gaan' is a part of our heritage and needs to be carried
forward. It's a great tool for bringing people together to a 'majlis'
where they can also listen to talks on larger issues," says Syeda Saba
Athur, 27, a graduate, who sings with a troupe in Lalbagh.
"Our troupe doesn't charge for the performances. All our 10-12 singers
are educated and come from upper middle-class families. The word 'Ja'
from 'Jaari' means the agony of grief. These songs have a spiritually
cathartic effect. They cleanse the soul. They are also a great way to
conduct campaigns of social relevance. So we go wherever we are
invited," says Syeda Julmimun Nisa, 39, of the troupe.
The women hold 'majlis' in their homes, where they practise together.
Singers like Syeda Hizab Begum have started as early as the age of 15,
learning at home. "We sing mostly in Bengali. 'Jaari Gaan' has found
rendition in Bengali for years now. But the poems are also sung in
Arabic, Urdu and Farsi," explains, Syeda Tarat Begum, 50, of Lalbagh.
"The songs express sadness. Imam Hussain's fight to save humanity and
the truth is well known. These songs tell those stories. They reinforce
faith and bring peace during Muharram, (the first month of the Islamic
calendar) when Imam Hussain was martyred," she adds. Sadness is the key
to 'Jaari Gaan'. The songs are soulful, touching the core of one's
heart. The tragic stories often bring tears to the eyes of the
listeners.
'Jaari Gaan' has not only led to the emancipation of women like Rasina
and her ilk, it has also ably combined religion with matters of social
relevance, bringing sanction from village elders and high priests alike
on issues which may otherwise have been considered taboo.
Admits Anwar Alam, an elder of Jibanti village, "It's good that young
people are also now coming forward to understand Islam and events
related to it. The women need to be given credit for this."
July 6,
2008
By arrangement with
WFS
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