Restructuring of Haryanvi Culture through Folk -Songs
As demonstrated above, folk songs portray contemporary rural life, documents traditional behavior, reinforcing system of belief, and work as safety valves to release pent up resentments. They represent community’s traditions, beliefs, rituals, social values, social norms, heroic deeds and community`s overall perception and cognition. Folk songs especially morality possessing songs teach the younger generation norms, conduct of society and philosophy of life. They provide us familial relationships and reflection of collectivistic culture. Folksongs play a significant part in fulfilling the ritual functions of various means and ceremonies prevalent in the villages. Folk songs reflect variety of folk people’s cognitive components like values, ideas, hopes, aspirations, superstitions problems, socialization, social and spiritual life, oral traditions, attitudes, beliefs, knowledge, religious thoughts, aesthetic beauty, etc., and variety of positive emotions such as joys, devotion, kindness, sympathy, bravery, humor, happiness, and negative emotions like sorrows, sadness, anger, deceiving, hatred, fears, misery, worries and so on, (Punia, 1993).
Even though, Haryanvi culture is overshadowed by the values of urbanization and modernization but rural women and families are least affected. Rural areas have significant higher collectivism as compare to urban areas, (Duggal Jha & Singh, 2009). However, education, economy and interaction with urban areas through relatives may be significant mediators.
Haryanvi folksongs may also be utilized for communicating the massage. This needs very careful integration of message to be passed on to the rural folk to launch a movement against social evils like dowry, child marriage, illiteracy, alcoholism etc., through folk songs as Jakdi (folk songs which are sung on almost all occasions) and situation driven songs.
There could be several important issues for social scientists such as psycho- educational component, moral values upliftment, the women's status in the society, rural area development, against female feticide, dowry system and to raise voice against the victimization of girls/women by everyone in the society. There are some quacks (Tantrik & Gurus) in the society who are misguiding and earning lot of money from innocent rural women. We assume, their requirement is growing in the absence of trained social scientists that must be available for the help and genuine guidance. We would like to support this area with mainly two acknowledged researches, Music Therapy & Positive Art Therapy (PAT).
Exposure to music plays a significant role in our everyday lives. Therapy is an established health profession in which music is used within a therapeutic relationship to address physical, emotional, cognitive, and social needs of individuals. To sum up, music therapy uses music as a device to heal people mentally, physically, emotionally, socially and spiritually. The purposes of music therapy are to improve people’s health and wellness in life, Chiang (2008). It has always been acknowledged in the music therapy profession that music is culturally specific. Traditional musical healing is scattered all over the world and variable in terms of practices, beliefs, religions, and musical preferences are being addressed. The success of traditional healing also strengthens the religious faith and beliefs that are centered in many traditional cultures. Traditional cultures have different healing practices due to different religious beliefs, histories, geographies, customs, and musical traditions. This approach thus includes the study of medical beliefs, healing techniques, and medical practitioners as these phenomena relate to the culture and society in which they are found ( Moreno 1995). Greitemeyer (2009) reported that listening songs with pro social message increases the accessibility of pro social thoughts and led to more helping behavior as compare to neutral lyrics.
Positive Art Therapy
Chilton and Wilkinson (2009) stated that “Positive Art Therapy” (PAT) can be pivotal in increasing human flourishing, more pleasant experiences, meaningful and engaged lives and flow. PAT provides a paradigm to integrate the strengths of two complementary fields: art therapy and positive psychology. Positive art therapy can and should be pivotal to significantly increasing individual and social well-being. It seeks to bring focus to those aspirations by exploring the interplay among art therapy, positive emotions, positive character, and positive communities. In this vision of Positive Art Therapy, they seek three immediate areas of focus: Practice, Research, and Training, Chilton and Wilkinson (2009).
Vella-Brodrick (2009) observed that much of the research on interventions had focused primarily on verbal and/or writing activities, and she suggested that other interventions might be more appropriate for populations such as children or those with limited writing skills. Perry (2008) in his research of brain activity identified that the arts, play, and imagination positively regulate the core functions of the brain which affect heart rate, blood pressure, and body temperature. He further suggested that "non-traditional" arts modalities are so enriching because they activate healing in parts of the brain that are not as responsive to traditional therapeutic interventions.
PAT could help in the development of community-based models, where culture oriented arts may be more significant in emic mode (within the culture) as compare to etic mode (culturally neutral) Cook (1997) documented identification and examination of "sacred music therapy" among Hindu village healers in North India . Each stage of the therapeutic process is described, analyzed within its cultural context, and then discussed in transcultural terms.
Folk Songs in Haryanvi Culture
By using the same approach some small message driven songs would be designed with the help of local song-writers/composers. These lyrical songs ( lok geet ), particularly in a female voice, may be rapidly spread in society, as they can be sung during several occasions like child-birth, marriages, and various festivals. Singing of these songs ( lok geet) and broadcast in the locality would be reinforced. This intervention would have a double benefit; first, working as song therapy being unconditional social setting and second , messages comprise in folksongs would automatically travel within the society.
Since the younger generations have access to all kinds of music, newer popular music often replaces older popular music quickly, and each individual has distinct tastes and preferences, so music therapists/intervener need to be flexible and keep up with the current musical fashion when working with the targeted group. In a study regarding rural adolescent girls Singh et. al. (2009) reported that the study represents the population which has lesser education, higher number of children, mostly village driven occupations, rooted in their culture and less exposed to the outside world. Consequently the study must not be generalized with overall Indian and Haryanvi scenario. It may be a representation of the people who have similar kinds of demographic variables. Similarly, these researches are more sub-culture specific than general findings.
However, education, economy and interaction with urban areas through relatives may be significant mediators. These variables play roles as throwing pebbles in the pond and having a ripple effect in the society.
Steps during restructuring socio- cultural issues: Broadly, following model could be pursued for doing these sorts of intervention programmes, (Singh, 2009).