Music and arts have a timeless influence on the society. It is the medium through which creativity has been transferred from generations in written and oral forms even to the illiterate.It let the working class enjoy the sweetness and bitterness of literary experience.
Like in any other society, Mappila songs are result of the Muslim invasion in the Malayali coasts.
So evidently, Mappila songs should be seen as a metaphor for the creation of social awareness.
It is very un-scientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate.
Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations. The creativity in the tunes is of importance because it is known to even the illiterate. Folk songs reflect life in them unlike the short-lived instrumental music in films. A scientific research is necessary in the field of mappila songs in which magical realism flows though the veins.
For women whom education and literacy were distant, especially the Muslim women, Mappila songs were a medium which united different generations together.
To the Muslim women to whom education were prohibited, Mappila songs, especially Mappila songs in Arabi-Malayalam were a rising song given by the invasive Muslim civilization. it is not different in other societies also.
It was the presence of a semitic society which came to Kasargode along with the ship of Malik Deenar. Sermons didn't establish the presence of that society and stand the test of time. They successfully got mixed with the native culture in Kerala. it is a result of that kind of a unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode. More than an inborn talent, music is life itself for them.
Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests of priesthood and male domination. The acceptance to mappila songs in which Allah, prophet and Caliphet were the characters was beyond what their authors had thought. The ‘mala’s (songs) are rich with hero worship and there are heroines also like Moytheen Mala and Nafeesathu Mala.
Music is used in medical treatments now. It is not so long before that to console a woman giving pregnancy women sat around and sang Nafeesathu Mala. There were songs to give spirit to the warrior going for battle also. There are lullabies and funny songs in Arabi-Malayalam which still people sing.
Arabi-Malayalam songs are influenced by magical realism a lot. The messages from the immortal art forms , and even the doubts which they arise influence people's minds. Theatre and music have an integral part in the social changes in Kerala. Literacy was the guiding light for renaissance. Art can shed light in people's minds and trigger revolution. Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age, beyond entertainment it's influence spreads on the backgrounds of God worship and hero worship. therefor mappila songs in Arabi-Malayalam are treasures in language and culture. They become ever living because of the clarity in the cultural background.
Art and music forms are symbols of a live society. Arabi-Malayalam songs could be seen as agents of indirect woman empowerment.
There are Mappila songs for every occasion like birth, death, marriage, feast, offerings to God, football, agriculture, battles and love not only in Malayalam but also in kannada. There are set rules and grammar for this range of music also. Encouraging language is encouraging humanity. The works of T.Ubaid and Moyikutty Vaidyar should be studied closely. These are invaluable assets for present from the past.
A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral. A generation in whose veins the sweet tunes of Mappila songs dissolve will make anyone wonder. The style of their singing underlines the humanitarian face of music. It is not only language but also the culture which is being transferred with the songs. Mappila songs are guiding lights in the journey of life.
Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time. Mappila songs written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism. Mappila songs have turned to the form of worship and offering to God in certain sects.
Mappila songs shouldn't be rated on the basis of new trends and popularity. This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces.
For the people of a Holy book which called it's people to read, Mappila songs are iron swords. Like the ishals which doesn't stop raining and changes night to day, centuries ago it was the Islamic invasion that gave magical realism to Spain. It is not only poetic justice.
Like in any other society, Mappila songs are result of the Muslim invasion in the Malayali coasts.
So evidently, Mappila songs should be seen as a metaphor for the creation of social awareness.
It is very un-scientific to approach arts and music with a consideration to age grouping because its not distant for even the illiterate.
Arabi-Malayalam becomes relevant because of the cultural originality in their tunes which came from generations to generations. The creativity in the tunes is of importance because it is known to even the illiterate. Folk songs reflect life in them unlike the short-lived instrumental music in films. A scientific research is necessary in the field of mappila songs in which magical realism flows though the veins.
For women whom education and literacy were distant, especially the Muslim women, Mappila songs were a medium which united different generations together.
To the Muslim women to whom education were prohibited, Mappila songs, especially Mappila songs in Arabi-Malayalam were a rising song given by the invasive Muslim civilization. it is not different in other societies also.
It was the presence of a semitic society which came to Kasargode along with the ship of Malik Deenar. Sermons didn't establish the presence of that society and stand the test of time. They successfully got mixed with the native culture in Kerala. it is a result of that kind of a unification that a mappila song culture is prevalent for generations in the Mogral village in Kasargode. More than an inborn talent, music is life itself for them.
Mappila songs were rising songs and declaration of freedom for Muslim women who were denied education by the vested interests of priesthood and male domination. The acceptance to mappila songs in which Allah, prophet and Caliphet were the characters was beyond what their authors had thought. The ‘mala’s (songs) are rich with hero worship and there are heroines also like Moytheen Mala and Nafeesathu Mala.
Music is used in medical treatments now. It is not so long before that to console a woman giving pregnancy women sat around and sang Nafeesathu Mala. There were songs to give spirit to the warrior going for battle also. There are lullabies and funny songs in Arabi-Malayalam which still people sing.
Arabi-Malayalam songs are influenced by magical realism a lot. The messages from the immortal art forms , and even the doubts which they arise influence people's minds. Theatre and music have an integral part in the social changes in Kerala. Literacy was the guiding light for renaissance. Art can shed light in people's minds and trigger revolution. Even though there are Mappila songs in Arabi-Malayalam and pure Malayalam which influence people irrespective of their age, beyond entertainment it's influence spreads on the backgrounds of God worship and hero worship. therefor mappila songs in Arabi-Malayalam are treasures in language and culture. They become ever living because of the clarity in the cultural background.
Art and music forms are symbols of a live society. Arabi-Malayalam songs could be seen as agents of indirect woman empowerment.
There are Mappila songs for every occasion like birth, death, marriage, feast, offerings to God, football, agriculture, battles and love not only in Malayalam but also in kannada. There are set rules and grammar for this range of music also. Encouraging language is encouraging humanity. The works of T.Ubaid and Moyikutty Vaidyar should be studied closely. These are invaluable assets for present from the past.
A new generation of Mappila song writers and instant poets are a unique experience in the village of Mogral. A generation in whose veins the sweet tunes of Mappila songs dissolve will make anyone wonder. The style of their singing underlines the humanitarian face of music. It is not only language but also the culture which is being transferred with the songs. Mappila songs are guiding lights in the journey of life.
Arabi-Malayalam which shed the light of informal education for the Muslim woman who was denied literacy and education could only be seen as a streak of light in the dark cloudy sky when viewed through the rear view mirror of time. Mappila songs written on Khalifa Ali radiating hero worship could be read on the grounds of Shiaism. Mappila songs have turned to the form of worship and offering to God in certain sects.
Mappila songs shouldn't be rated on the basis of new trends and popularity. This poetic stream of self expression should be read on the basis of literary values as well as its influence on social and cultural spaces.
For the people of a Holy book which called it's people to read, Mappila songs are iron swords. Like the ishals which doesn't stop raining and changes night to day, centuries ago it was the Islamic invasion that gave magical realism to Spain. It is not only poetic justice.
// original article in Malyalam written by V Abdul Gafoor
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