The Sun-worship in Himachal has been discussed here, based on archaeological data in the form of coins, inscriptions, temples and sculptures.
An ethnographic account, documenting the religious beliefs, rituals, and cultural practices of the people living in the Kulu region, particularly around the Kulu town, during the early 20th century. It explores various deities worshipped in the region, such as Sibji (Bijli Mahdeu), Jamlu, and Narsingh Bir, shedding light on their origins, significance, and the rituals associated with them. Additionally, it discusses the cultural context of Kulu at the time, highlighting the practicality and self-respect of its inhabitants despite their deeply rooted religious beliefs.
Of the first wave of village studies ethnographers, it was Colin Rosser who chose what was—physically and psychologically—perhaps the most challenging location to undertake fieldwork. After graduating from the Faculty of Archaeology and Anthropology at Cambridge, Rosser joined the newly created Dept of Cultural Anthropology at SOAS in 1950 to study for a PhD under the supervision of Professor Christoph von Fürer-Haimendorf. Perhaps because he had served as a Gurkha officer in India in the Second World War, Rosser favoured the Himalayas as his PhD field site and he remained attached to the region for the rest of his working life.
यह लेख मौलू राम ठाकुर द्वारा लिखित पुस्तक ‛हिमाचल प्रदेश के लोकनाट्य और लोकानुरंजन’ (1981) तथा विपाशा पत्रिका (अंक 33-34, 1990) में छपे उनके लेख ‛कुल्लू क्षेत्र की लोक नाट्य परम्परा’ को एकीकृत कर तैयार किया गया है। हिमाचल प्रदेश के अनेक भागों में पौष और माघ महीनों को ‛काला Read more…
हिमाचल कला, संस्कृति एवं भाषा अकादमी की त्रैमासिक शोध पत्रिका सोमसी के वर्ष 2 अंक 3 (जुलाई 1976) में छपा पुरोहित चन्द्रशेखर ‘बेबस’ जी का एक लेख। महाभारत में किसी ‘उत्सव क्षेत्र’ का उल्लेख मिलता है। वह ठहरता तो हर हाल में हिमाचल प्रदेश में ही है पर कुछ विद्वानों Read more…
A translation from French of an article by Helene Diserens (1920-2005) published 1991 in Bulletin d’Études Indiennes. The Yoginis of the Upper Kullu Valley (Himachal Pradesh) by Helene Diserens During my several visits to the upper Beas valley, I stumbled across a few little wooden temples (ranging in height from Read more…
The magnificent image of Surya in the Cleveland Museum of Art depicts the sun god standing straight in samapada-sthanaka (समपाद-स्थानक) posture and wearing udicya-vesa (उदीच्य-वेश), or the northern dress, which includes a long tunic and high boots. He is holding lotuses in his hands. The exquisite and richly embroidered tunic Read more…
Paper published in the Journal of the Panjab Historical Society, 4 (2), 1916 by George Malcolm Young. The text is reproduced here as it appeared in the journal except for the headings, which I have added along with images to give an improved reading. Members of this Society are probably Read more…
The clothes of the peasant and his family are still generally made by themselves. He wears a round woollen cap, sometimes made from the wool of his own sheep and some-times bought from the Lahoulis; a coat without buttons called cholu whose chief difference from an ordinary coat is that its body consists of twenty or more longitudinal strips sewn together; and trousers called sutni. With these three things the ordinary peasant is contented, and as the cholu and sutni are like the cap often made from his own wool he need not spend anything on clothes. Those who are better off wear a shirt and sometimes a waistcoat in addition. In place of the sutni, knickerbockers called kach reaching only to the knees are worn in the summer, but the sutni is obligatory at melas. The old Kulu costume is however falling into disuse. The cap is now often replaced by a turban and the cholu by an ordinary coat.
कुल्वी किसान एक दिन में चार भोजन लेता है; नोहारी, कलारी, दपोहरी, और ब्याली। ये प्रायः आंग्ल-भारतीयों के छोटा हाज़री, नाश्ता, टिफिन और डिन्नर के साथ मेल खाते हैं; और दोनों ही मामलों में दूसरा और चौथा सबसे महत्वपूर्ण है, जबकि पहला और तीसरा हल्के आहार हैं। नोहारी पिछली रात का बचा हुआ खाना होता है और किसान घर से अपने खेतों में काम पर जाने से पहले यही खाता है। यदि उसे ज्यादा दूर नहीं जाना है तो वह नौ या दस बजे नाश्ते के लिए घर लौटता है, लेकिन आम तौर पर मजदूरों के लिए भोजन घर की महिलाओं द्वारा ही पका कर लाया जाता है।
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