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Burrakatha: October 2002
Burrakatha: October 2002
Burrakatha: October 2002
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Burrakatha
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Burrakatha
Burrakatha is a Telugu art of story telling. In the coastal Andhra region, burrakatha is called jangam
katha. In Telangana, it is also known as tamboorakatha or saradakatha. In Rayalaseema, it is known as
Tandana katha or suddulu.
Usually, this art is practiced by a team of two or three people from the same family of certain
castes/tribes like picchuguntla or jangalu. Burrakatha narrators are also known as Saradagallu. In this
form of narration the main storyteller tells the story while playing a tambura (a stringed instrument) and
dancing wearing andelu (anklets). One or two associates or sidekicks assist the narrator with small
drums called gummeta or budike.
There are differences between the Telangana, Andhra and Rayalaseema Burrakathas. Language is
distinctly different from each other. Telangana narrators use budige tambura, while Rayalaseema and
Andhra narrators use padige tambura with a hood. Some use brass drums and others use earthen drums.
Telangana narrators consider their tambura as goddess Sarada and hence they are known as
Saradagallu. Telangana narrators do the performance while sitting, where as Andhras tell stories while
standing. In Rayalaseema the main narrator tells the story while holding a stick, while his associates play
tambura and drums.
Origins of Burrakatha: Jangam folklore (kulapuraanam): One day four founding fathers of the jangam
tribe went to forest to hunt for rats. While they were digging for rats, the supreme God Parameswara and
his wife goddess Parvati saw them. Goddess Parvati felt sorry for their low quality of life and requested
the supreme Lord to give them a better life. God explained her that they don’t deserve to have a better
life because of their bad nature. However, goddess Parvati insisted. Then Lord Parameswara suggested
that they test these four men and then decide their fate. Lord Parameswara became an old man and
Goddess Parvati became a beautiful young woman. They both together went to these tribal men and
suggested a better way of life. The four men ridiculed and pushed the old man aside and attempted to
rape the young woman. Goddess Parvati got angry at their behavior and cursed them to become beggars
and nomads. Since then they became beggars and nomads and continued their uncivilized life and came
to known as jangam (nomad, not stable, as opposed to stavara stable) tribe/caste.
This tribe took Virashaivism religion under the influence of Basava of Karnataka (12th century). For the
livelihood they continued begging and started burrakatha, in which they narrated the stories of Lord
Shiva. Thus, the meaning of jangama acquired the meaning of “the worshipper of Lord Shiva,” “one
who wears linga” and so on. After the Virashaivism disintegrated, most of them gave up the principles of
Virashaivism and started eating nonvegetarian food and drink alcohol. Contrary to the principles of
Virashaivism, Jangalu are divided into various castes such as Budigejangam, Bedajangam, Malajangam,
Madigajangam, Urajangam, Ganayatajangam, Shivajangam, Itamukkalajangam, Pirikijangam and so
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on. However, Jangamdevaras still follow some principles of Virashaivism.
Modern History of Burrakatha: During the independence movement (first half of 20th century) in the
Indian continent, Burrakatha was brought into mainstream in Andhra Pradesh and was used for political
purposes. Burrakatha was banned in Madras province by the British government and in the independent
Hyderabad kingdom by Nizam government, because the purpose of this form of narration was to
enlighten people of the current political situation in various political meetings. One of the associates used
to be a political commentator and the other a humorist.
Popular artists in the field were Pendyala Venkateswarrao, Paruchuri Ramakotayya, Sirivisetti Subbarao,
Kosuri Punnayya, Govardhana, Kakumanu Subbarao, Davuluru, Chintalal Suryanarayana etc. Women
also formed groups, e.g., Moturi Udayam, Chintala Koteswaramma, Mahankali Lakshmi etc.
Thus, Burrakatha that was born into Virashaivism in 12th /13th century and graduated in politics grew
out of beggar’s bowl to become a popular art in Andhra Pradesh, and is played on TV and radio regularly
now.
References: “Janapada Kala Rupalu” by Prof. Jayadhir Tirumalarao, in Andhra Pradesh Darshini,
volume 2.
Budige Jangalu, Dr. N. R. Venkatesam
Sreenivasarao Vepachedu, October 7, 2001
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