FOLK DANCES OF CHAMBA
Men and women enjoy both singing and dancing. Marriages, religious functions and fairs provide a spectacle of spontaneous songs and dances. Men and women may sing and dance separately or in mixed groups. A dance is slow in the beginning but picks up-tempo in between and becomes quite fast in the end. Singing and dancing go side by side. In one form of dances, singers and dancers split themselves in two parties and sit apart leaving sufficient space for dancers. A person from each side stands up and one of them sings in the form of a question and moves dancing to the other side in the arena and returns to this side. The dancer from the other side then sings in reply and dances around in the same way and this continues for sufficient duration.
The general style of the dance consists of movements and steps, backward and forward in a circle formed by dancers holdings the hands of one another. The swaying of hands look very graceful. The movements of steps are controlled by the tempo set by the time of songs, drums, flute and tone The types of dances performed in Chamba district are as follows:
Dhurei Dance
This dance is performed by the women folk only. In this pattern of dance, no musical instruments are played and the women dance on the tune of folk song. The dancing women arrange themselves in a circle. A set of women sings and the other set of women repeat the song and the dance proceeds in a fairly good speed. This song was usually performed in the confines of the houses and therefore came to be called dhurei i.e. dance performed within a house. It might be true, as the women were not much exposed to outer world in olden days. This dance is however believed that the dance acquired its name from the way it is performed. The dance is performed in circle called ghera in local parlance. From gehra, the world Ghurei seems to have derived. Whatever be the reasons of its naming, Ghurei is the most popular women dance in Chamba
Churahi Nati
This type of dance is more prevalent in Churah area as the name suggests. Men and Women combine themselves to perform this dance in two circles. In the inner circle women dance and in the outer circle men perform their dance. Musical instruments and folk songs, both are brought to use during the dance.
Dandaras
This pattern of dance is performed in Bharmour area by the inhabitants called Gaddis. It is a typical dance performed by men folk only and no songs are sung. Dancers perform dance on the tune of musical instruments only. The dancers arrange themselves in a semicircle and begin dance in a slow speed. The dance picks up momentum in between and becomes very fast towards the end when the dancers virtually start jumping. The fast dance seems to symbolise tandav nirtya of Shiva. This dance seems to have derived its name Dandras owing to the nature of sound 'dund-dund' produced when the drum is beaten during dance.
Some people however believe that the dancers in olden days played with big bamboo sticks called 'dandas' in local parlance. The dance therefore acquired the name of Dandras.
FAIRS IN CHAMBA
Jatra is a local name given to the fairs in Chamba district. Various jatras are observed in Chamba town and elsewhere in the district. The general feature of jatras is the worship of the deity of the occasion, often attended by the traditional performance by the chela of the deity who is believed to get possessed by the deity on certain occasions and answers the questions and prayers of the devotees.
Minjar Fair
Minjar is the most popular fair of Chamba which is attended by a large number of people from every nook and corner of the district. This mela is held on the second Sunday of the Shravana month. The fair is announced by distribution of Minjar which is a silk tassel worn on some parts of the dress by men and women alike. This tassel symbolises the shoots of paddy and maize which make their appearance around this time of the year. The week long fair begins when the Minjar flag is hoisted in historical Chowgan. The town of Chamba wears a colourful look with every person turning out in best attire. Most part of the Chowgan is converted into markets and people do brisk business during this week. Sports and cultural programmes are organised. On the third Sunday the gaiety, colorfulness and enthusiasm reaches its crescendo when the colourful Minjar procession of the deities accompanied by dancing troupes, traditionally attired locals, traditional drum beaters along with Police and Home Guards band, begins its march from Akhand Chandi Palace for the venue near the Police Lines Nalhora. A great concourse of people is already assembled there. Earlier the Raja and now the chief guest throws a coconut, a rupee, a seasonal fruit and a Minjar tied in a red piece of cloth - Lohan - as offering to the river. This is followed by all the people throwing their Minjars into the river. Traditional Kumjari-Malhar is sung by the local artists. Betal leaves and ittra are offered to everyone among the invitees as a gesture of respect and festivity. Untill 1943, a live buffalo used to be pushed into the river to propitiate it. It if was carried away and drowned, the event was regarded as propitious, the sacrifice having been accepted. If it crossed the river and reached the other bank, that also was auspicious as it was believed that all the sins of the town were transferred to the other side of the river.
Minjar fair has been declared as one of the state fairs of Himachal Pradesh. Wide coverage is given on TV and print media. Undoubtedly Chamba is at its very best during this fair that generally falls in the month of July/ August.
SUHI MELA
The fair begins on 15th Chait and lasts till 1st Baisakh. There is an interesting legend regarding circumstances leading to this fair. There being no convenient and sufficient water supply, Raja Sahil Varman was anxious to provide one for the town. He therefore got a water supply scheme made from the Sarota Nallah round the shoulder of the Shah Madar hill, behind the town. Unfortunately, the water refused to take the course, prepared for it. This was attributed to some supernatural cause, keeping in with the superstitious belief of the time. The spirit of the stream must be propitiated and the Brahmans on consultation counseled that either the Rani or her son should be sacrificed.
Another legend regarding this connection that the Raja himself had a dream in which he was ordained to sacrifice his son but the Rani importuned to be accepted as a substitute. The Raja was not prepared to accede to the wishes of the Rani and wanted to offer some one else for the purpose. But the Rani insisted and ultimately her wish prevailed.
Accompanied by her maidens and bare-headed, she trekked her way upto the hill to the spot near the village of Balota, where the water course leaves the main stream. There a grave was dug and the Rani was buried alive. The water began to flow as soon as the grave was filled and has ever since flowed smoothly and abundantly.
The son and successor of Sahil Varman, Yugakara mentions his mother’s name in the only copper plate of his region as Nenna Devi and she may probably have been the ‘Rani’ referred to. To commemorate this great sacrifice, a small shrine was later erected by her husband on the spot where she is said to have sat down for rest on her way to sacrificial site. A fair was fixed to be held at this place yearly from the 15th of Chait to the 1st of Baisakh. This fair came to be called Suhi Mela and was meant absolutely for women.
