NAME : -
RAHIMA KHATUN
AGE : - 60 yrs.
old
BIRTHPLACE : -
CHAMPURA - BIHAR, INDIA
ADDRESS : - NAGARAIN,
MUNICIPALITY, WARD- 1, DHANUSHA DIST.
Rahima khatun is
a tattoo artist of traditional tattoo art known as “GODNA” (burying the needle).
She has been into this field for around 40-45 years. When she was 14 years she got married to unknown
person. Due to early marriage she couldn’t continue her study. After marriage she gotta know about godna,
her mother-in-law used to make godna. She also continued the same traditional
tattoo art along with her mother-in-law. Rahima had 3 sons and 1 Daughter. She
used to roam around the villages, singing and showing the tattooed parts of the
body. She always carried the equipment’s of godna in her bag. Since beginning
she had no any interest in making godna tattoo and slowly, she developed the skills
in her. After that she took over this art from her mother-in-law. At present,
Rahima is only one godna tattoo artist in her Area.
GODNA: - Traditional body tattooing is called GODNA
in mithilanchal. Body tattooing (GODNA) is believed to be the adaption of the
primitive form of art in mithilanchal. This art comprises permanent ornament of
the body with tattoo made by Godarins (the person who made godna). The belief
says that Godna marks are the only Ornamentation which remains with them after
the death. This is very popular art form in mithila among women though some of
the men in mithila also have this art on their body. The song is also very
famous in Nepal. This song has become a folk music of mithila. These days in
deep rural areas one can find this culture but in urban areas traditional godna
culture are being vanished, religious significance is losing its meaning and
tattooing is used only for body adornment. Godna culture is a system of
symbolic communication. Godna is considered as rites of passage. Females used
to get godna mark three times in their life. Firstly at the age of 8-10 or
before she attains puberty, secondly after puberty and third time when she gets
married and get godna mark at their husbands house. It is commonly found that
girl should tattoo her body prior to marriage. Body tattooing is related to
their belief system health care practice, body decoration, social status,
wealth etc. Tattooing in some specific parts of the body has some medicinal
value and it is believed that this tattoo helps them to cure from some typical
disease. It is basically found in dom,
chamar, Mehter, Bhangi, Lalbegi, das, mushar, teli, Pasi, Dhobi, Nai, Lohar,
Maurya, Thakur, Kahar, Kumhar, Baniya, Badhai, Muslim, Kevat, Patel and Yadavs,
suri, mandal, etc. The person either male or female who engraves godna on the
body called Godanhari.
HISTORY OF GODNA: - There is no actual record to the
public which talks about the origin of godna. Historical Evidence of Godna has
been found in 200 BCE. Female figure found in bharahut, India had godna in
their hand, leg and face. According to Rahima kathun, at the time of war of Hindus
and Muslims, the Hindu women are attacked by the preditors, they were being
raped also. At that time godna is made to identify the Hindu. If someone had godna
in her body then no one tried to touch her.
According to Hindu philosophy, there are two mythical story
found related to the origin of godna. Maha Shiva (the father of all god) once
invited the gods to a feast. A Gond god (god of Adivasi) also went to enjoy the
feast. The Goddess was sitting in a separate group with Parvati. Later the Gond
God went there to fetch his wife amongst so many goddess, he could not
recognize her. By mistake he puts his hand around Parvati’s shoulder. Shiva
knew that it was only a mistake and laughed, but Parvati was very angry. She
commanded the Gond (Adivasi) women to wear specific tattooing marks to
distinguish themselves from other castes. Since then it is believed and
tattooing has become an important customs among the tribes.
Another mythical story found in the region is that Yamaraj
(God of death) was confused about the sex of the dead when their spirits went
to his kingdom. He desired that his daughter-in-law’s body should be marked
with same black stuff so as to distinguish her from others. This was done and
she looked extremely attractive. Yamaraj then ordered his daughter-in-law and
son to go to the earth in Godanhari attire and roam around the villages singing
and showing the tattooed parts of the body to the people. They did as they were
commanded and since then godna marks are considered to be a wealth of people
that they can take with them even after death. A Myth related to godna is that
when a spirit of the dead person appears before the God, it has to solve godna riddle;
but if it is fails to solve, the spirit is sent back to the earth for rebirth
and could not get salvation.
PROCESS AND MATERIAL
Godanhari first
applied mustard oil on the part of body where she is going to make godna,
prepares ink by mixing soot with vidali oil then symbols are etched out on the
skin (Palm, arm forearm, legs, chin, forehead foot, temple, neck and area of
body where rhumetitis occurs) by pricking with the help of sharp wooden needle
or thorn of Babool tree. When blood comes out godanhari spreads ink on the
mark. Babool tree is working as an astringent, stimulates the healing and
controls the scar formation. This is painful process and girls scream while
tattooing. So Godanhari and other ladies sing a song to divert her attention. After
tattooing Godanhari applies turmeric (haldi) powder on the motif and gives
instruction; not to rub it and sprinkle haldi powder twice for a week. After
this process symbol becomes inseparable part of the body. After making Godna, godanhari
receives clothes, jaggery, grains and few rupees.
Godna
songs depict the feeling of a female. These songs are symbol of love, purity,
affection and reflect the socio-cultural life as well as easing the severity of
pain and divert attention. These songs transmitted orally from one generation
to other and now on the verge of extinction. One folk songs have been collected from the field.
That was being sung in Maithili language.
उतराही राज सँ जे एलै एक नटिनिया रे जान
रे जान एलै एक नटिनिया रे जान
रे जान बैसिर गेलै कदम बिरिछिया रे जान
रे जान बैसिर गेलै कदम
बिरिछिया
रे
जान
सिहिर सिहिर बहए लगलै सितल बसंतिया रे जान
रे जान
सितल
बसंतिया
रे
जान
रे जान घर सँ बहरेलै सुनरी पुतहुवा रे जान
रे जान
घर
सँ
बहरेलै
सुनरी
पुतहुवा
रे
जान
झारए लगलै
सुनरी
अपन
नामी
नामी
केसिया
रे
जान
रे जान
नामी
नामी केसिया रे जान
रे जान
परिर
गेलै
नटिनके
नजरिया
रे
जान
रे जान परिर गेलै नटिनके नजरिया रे जान
किया गेल
किया
भेल
सुनरी
पुतहुवा
रे
जान
रे जान
सुनरी
पुतहुवा रे जान
रे जान कोने सुनर गोदना गोदेतै रे जान
रे जान कोने सुनर गोदना गोदेतै रे जान
गोदना गोदौनी कि तोँ लेबे गे नटिनिया रे जान
गोदना गोदौनी कि तोँ लेबे गे नटिनिया रे जान
रे जान कि तोँ लेब दान बक्सिसबा रे जान
रे जान कि तोँ
लेब दान बक्सिसबा रे जान
गोदना गोदौनी
लेबै कान दुनु सोनमा रे
जान
रे जान कान दुनु सोनमा रे जान
रे जान लेबै रे हमी गिनती मोहरबा रे जान
रे जान लेबै रे हमी गिनती मोहरबा रे जान
MEANING
FROM THE FOR NORTHERN LANDS O’ DEAR
COMES A SLY GYPSY WOMEN
IN THE SHADE OF BURFLOWER TREE O’ DEAR
SHE TAKES A BRIEF RESPITE
COOL APRIL BREEEZE GUSHES INTERMITTENTLY
O’ DEAR, SO THHE WIND BLOWS
OUT OF THE HOUSE O’ DEAR
COMES AT A COMELY MISTRESS
AND THROUGH HER SILKEN, SWART HAIR
SHE SLIPS THE COMB O’ DEAR
AND SO SHE COMBS HER LENGHTHY HAIR,
WHEN THE GYPSY BEHOLDS
THE BEATIFIC MISTRESS
“HOW CONE YOU’RE SO GORGEOUS O’ DEAR ?
HOW DO YOU EXUDE SUCH RADIANCE?
O’ DEAR , SHALL I TATTOO YOU,
ONLY TO EMBELLISH YOUR SEMBLANCE ?”
“O GYPSY WOMAN ! BUT ,
WHAT MUST I PAY YOU IN RETURN O’ DEAR ?
WHAT MUST I PAY IN RETURN? “
“NOTHING BUT YOUR GOLD EARRINGS
AND A FEW CENTS O’ DEAR
JUST YOUR GOLD EARRINGS
AND A FEW CENTS MY DEAR.”
References ;
1. "History". Goodna State School. 26 November 2019. Retrieved 22 March 202
2. Ashok Dutta (writer/journalists) This godna song was written by him.
3. Rahima khatun - Godna Artist
4.Ishan koshla Designs blogs
Prepared by
Priyanshu kumar karn
