A widespread form of tattooing in Mithila

 By SC Suman

 The continuity of the folk life style, various art traditions and styles of Mithilanchal has given it a distinctive feature on the world map. The new generation has been continuing the lively folklore tradition here. Mithila painting is considered sacred in the Maithili community. Where nothing is considered complete without art.

Paintings such as Bhumichitra ( floor painting) Aripan, Bhitichitra ( Murals) etc. are used in religious and social activities. In the Maithili community, separate paintings are made according to the rooms of the house. Since the image is used religiously, some rules must be followed before preparing it. In the folk art of the Maithili community, women's experiences are also included. Mithila's existence has been saved by the paintings made by reflecting religion, in the international world, the challenges for the local folk artists were increasing.

All the castes living here have a specific craft skill, which is called 'Gharaiya Luri' in Maithili. Respecting this Luri or even determining a law of mutual harmony on the basis of it, Mithila seems to have caste classification. There are no castes that do not have their own art. Since ancient times, the human community has been determining their actions based on this artistic 'Luri'. At the same time, it is found that its real art is important in social contribution.

In the 1970s, the popularity and attraction of Mithila folk art attracted the attention of the world. Therefore, the arrival of not only art lovers, collectors but also researchers to Mithila became a priority. At the same time, a German anthropologist, Erika Moser, pointed to the possibility that the artistic image of a woman inscribed on her body could be an attractive Mithila image. As folk artists shaped the diversity of their caste culture and milieu, art critics raced to give new names to this proliferation of themes. Some call it the 'Harijan style' of Mithila painting, while others prefer to call it 'Geru painting'. Scholars define the Dusadha style along with the Kachani, Bharni and Tantric styles prevalent in the Brahmins and Kayastha families living in Mithila.

Before meeting Erica, a folklore scholar, folk painter Chano Devi, who belonged to the Dusadha caste, he and other artists from his community used to paint pictures of Ram-Sita, Radha-Krishna, Durga, Kali, etc. Erica Moser reminded them, explained that they should make a picture of the gods and goddesses and customs of their society. Erica made the tattoo of artist Chano Devi to be made on paper.

In order for art to change, there must be a change in people's consciousness, and the construction of human consciousness is based on the social elements in his soul. After the change from material things, its direct or indirect effect appears in other parts of the society like art, literature etc. The painter's challenge was to maintain the continuity of the rhythmic sense of the line and the effect of the traditional wall paintings. In the same way, it was not less challenging to write the figure (embroidery) on paper. Tattooing is an ancient and fascinating art. As the artists of upper castes practiced with paper, pen and pencil in one form or another, it became easier to practice their art on paper. At that time there was a lack of education in the Maithil community. It should be said that female literacy is also low. 

At that time there was a lack of education in the Maithil community. It should be said that female literacy is also low. However, the use of pen and paper by folk artists here was a difficult task. Folk painters converted to the use of technology. Instead of using more than one group of needles, they started using pen and paper instead of the body when tattooing.

'Bundakia' ( Dots) tattoos are very popular among all caste communities, in which groups of dots form a pattern, In which a group of points creates a picture. Ornaments worn on every part of the body reaching up to the sleeves, armbands, hansuli around the neck, temples and Grimhars, ornaments like Hatshankar on the hands, including geometric shapes like triangles, squares and circles were drawn on paper. Symbolic pictures of Mithila paintings like Sun, Moon, Snake, Scorpion, Peacock, Elephant, Horse, Fish, Tortoise are also carved in traditional tattoos.

There is a trend of making such popular symbolic signs in Mithila folk painting. A simple line called 'sozh dori' is formed from a group of wave points, thus forming a curved line, which started to be written on handmade paper like 'lahariya' designs. Fruits, leaves, trees, waves, animals, and forests were symbolically drawn on paper. The drawing of small animals, flowers, plants and animals between two simple lines written using only black color on the paper started to tell a new story. Mostly black color is used in tattoo painting. Sometimes instead of white paper, yellow color prepared from Parijat flower or turmeric is used on yellow background, clay background prepared from cow dung or clay of different colors, using salai fork and pihua on traditional organ writing like thop, butti, thekua, etc. It appears with specificity. The work of the artist has given rise to art lovers in the form of tattooing, tattooing and painting, which has attracted the attention of the world.

The sum of scarcity, necessity and compatibility made art rich. The popularity of tattoo painting created a market. At the time when Mithila art was being written on paper, the folk artist society entered as the central subject of Godana painting with the story of King Salhes, a folk tale separate from religious traditions and religious texts. King Salhes is the favorite deity of Dusadh and Danuvar caste.

Every village in Mithila has a Gahwar (temple) of Sahales. It is customary to worship him as the village deity. Salhes is famous as a flower garden in Lahan of Siraha.

While portraying the folk hero Raja Salhes and the story connected with him in godana pictra, the folk artist proceeded cautiously while using the combination of figures, linear and circular patterns, repetition of primitive drawings in the natural character of godana art in a simple and easy form. Mithila has been continuously used in folk art, behind which the determination, imagination and creativity of the folk artists is constantly increasing the success rate.

At the same time, due to the attraction of the beauty of Godana, painters started to use the paintings of Godana with kachni, bharni style. The result was pleasant. In this way, the theme is expanded, along with folklore, the introduction of attractive and popular themes of Mithila folk art such as Ramkatha Jayamaal (Sita Swayamvara), Ram Vivah, Krishna Leela, Raas has enriched the art with the variety of subjects and innovative use of techniques. Not limited to this, there is a widespread use of tattooing in the production of handicrafts. From textiles to ceramics and even everyday household items, tattoo motifs are found.

In Maithil, caste and religion tend to be harmonious and harmonious. Now Mithila painting is almost completely freed from caste bonds. Likhia's 'Godna' painting is a co-production of the Mithila painting market. Godana painting is now established as one of the distinctive features of Mithila Kala.

Over time, there are many myths associated with tattooing, the tradition of carving a name for the memory of one's loved one, that tattooing was a cheap and accessible cosmetic tool for women in poor areas like Mithila in ancient times, or that after the violence against women increased in the middle ages, tattooing was popular as a form of makeup that did not enhance beauty, but made them look ugly. , along with self-reliance, beauty and wealth have definitely increased.

However, even though folk life has fallen under the grip of modernity, it seems that tattooing has become a symbol of beauty in the form of a cosmetic, now a universal tattoo. Mithila paintings provide a glimpse of the extraordinary vitality of the ancient art form. While maintaining his distinctive aesthetic and understanding the pressures of a rapidly global art world, the folk painter traditionally and

In parallel, he is doing excellent work on contemporary subjects.

Through this process, they are also contributing to women's empowerment and social change in rural Nepal. Today the practice of tattooing has mostly disappeared from Maithil society. Although there was more trouble during tattooing, the desire not to get away from its charm has not decreased. Every artist hums the melodious folk songs that are sung while tattooing.

Utarahi raj sa alye ak natiniya re jan

Re jan, basi gelai chanan birichhiya re jan

Ghar sa Bahar Veli Sunri Putoh Re Jan

Re Jaan, Humahu Sawar Godana Godaib Re Jaan…

उतरहि राज सं अयले एक नटिनीयां रे जान

रे जान , बसि गेलै चानन बिरिछिया रे जान

घर सं बहार भेली सुनरी पुतौह रे जान

रे जान, हमहँु सांवर गोदना गोदायब रे जान…।