CBSE Notes Class 7 History Chapter 9-The Making of Regional Cultures

According to the CBSE Syllabus 2023-24, this chapter has been renumbered as Chapter 7. 

The Cheras and the Development of Malayalam

The Cheras, an ancient Dravidian dynasty in Kerala, played a significant role in the development and evolution of the Malayalam language, which is predominantly spoken in Kerala and neighboring states. Their patronage of literature and promotion of regional languages led to the composition of literary works in the local language, ultimately resulting in the emergence of Malayalam as a distinct language. During the Common Era, Tamil was the dominant language in the region, but the Chera dynasty led to the evolution of the spoken language and the emergence of the Malayalam language. The Cheras also played a role in the spread of Malayalam beyond Kerala, establishing contact with other regions through maritime trade connections. This facilitated cultural and linguistic exchanges, contributing to the expansion and influence of the Malayalam language.

Over time, Malayalam evolved further, incorporating influences from Sanskrit, Tamil, and other languages. It developed its own script, the Malayalam script, derived from the ancient Grantha script. The Chera dynasty declined in the 12th century, and subsequent kingdoms and rulers continued to shape the growth and development of the Malayalam language. Today, Malayalam is recognized as one of the major languages of India and has a rich literary tradition across various genres, including poetry, prose, and drama. It is the official language of Kerala and continues to be a vital part of the cultural and linguistic heritage of the region.

Rulers and Religious Traditions: The Jagannatha Cult

In other regions, regional cultures grew around the religious traditions-best example is the cult of Jagannatha (literally, lord of the world, a name for Vishnu) at Puri, Orissa-To date, the local tribal people make the wooden image of the deity-suggests that the deity was originally a local god- later identified with Vishnu- In the 12th century, an important ruler of the Ganga dynasty, Anantavarman, decided to erect a temple for Purushottama Jagannatha at Puri. Subsequently, in 1230, King Anangabhima III dedicated his kingdom to the deity and proclaimed himself as the “deputy” of the god-temple gained in importance as a centre of pilgrimage-its authority in social and political matters also increased-Those who conquered Orissa (the Mughals, the Marathas and the English East India Company) attempted to gain control over the temple in an attempt to make their rule acceptable to the local people.

The Rajputs and Traditions of Heroism

There were (and are) a number of groups that identify as Rajputs in areas of northern and central India. Several people other than Rajputs live in Rajasthan. Rajputs contribute to the distinctive culture of Rajasthan. Cultural traditions were closely linked with the ideals and aspirations of rulers. In the 19th century, a region (constituting most of modern-day Rajasthan) was called Rajputana by the British. Most of the modern-day state of Rajasthan was dominated by Rajput families beginning in the eighth century. Prithviraj was one such monarch. They revered the idea of the warrior who fought bravely, frequently choosing death on the battlefield. battlefield as opposed to accepting defeat. Rajput heroes' memories were perpetuated by poetry and songs about them, delivered by particularly trained minstrels, who also served as an inspiration to others. These tales, which frequently featured dramatic circumstances and a variety of powerful emotions, including valour, love, loyalty, and anger, were appealing to common people. There are stories about the practice of Sati or the immolation of widows on the funeral pyre of their husbands, in which men fought with one another to either "win" or "protect" women. Other times, women are portrayed as being the "cause" of conflicts. 

Beyond Regional Frontiers: The Story of Kathak

Dance can also be seen in various places and in various forms; for example, Originally a caste of storytellers in north Indian temples, kathaks embellished their performances with gestures and songs. Kathak evolved into a distinct mode of dance in the 15th and 16th centuries with the spread of the bhakti movement. Legends of Radha-Krishna were enacted in folk plays called rasa lilas, which combined folk dance with classical dance gharanas, one in the Rajasthani courts (Jaipur) and the other at Lucknow.By the third quarter of the 19th century, it had become well-established as a dance style in these two regions as well as the neighboring areas of present-day Punjab, Haryana, Jammu and Kashmir, Bihar, and Madhya Pradesh. Emphasis was placed on intricate and quick footwork, elaborate costumes, and the retelling of stories. In the 19th and 20th centuries, courtesans continued to perform Kathak, which was viewed with disfavor by the majority of British officials. After India gained her independence, Kathak was recognized as one of six "classical" styles of dance. 

Painting for Patrons: The Tradition of Miniatures

Miniatures, small-sized paintings done in watercolour on cloth or paper, were first found in western India and were used to illustrate Jaina texts. Mughal emperors Akbar, Jahangir, and Shah Jahan patronized skilled painters who primarily illustrated manuscripts containing historical accounts and poetry. These paintings were exchanged as gifts and viewed only by an exclusive few, the emperor and his close associates. With the decline of the Mughal Empire, many painters moved out to the courts of emerging regional states, influencing regional courts like the Deccan and Rajput courts of Rajasthan. They retained and developed their distinctive characteristics, including portraits of rulers and court scenes, themes from mythology and poetry, and depictions of rulers and court scenes.

The Himalayan foothills around modern-day Himachal Pradesh also attracted miniature paintings. By the late 17th century, the region developed a bold and intense style called Basohli, inspired by Bhanudatta's Rasamanjari. The migration of Mughal artists to the hills to escape the uncertainties of the plains led to the founding of the Kangra school of painting. By the mid-18th century, Kangra artists developed a style that breathed a new spirit into miniature painting, inspiring Vaishnavite traditions. Soft colors, including cool blues and greens, distinguished Kangra painting. Ordinary women and men painted works of art on various surfaces, which occasionally survived, unlike miniatures, which are carefully preserved in palaces for centuries. 

A Closer Look: Bengal
The Growth of a Regional Language

Bengali, a language derived from Sanskrit, emerged from commercial ties between Bengal and Magadha (South Bihar) in the 4th-3rd centuries BCE. The region experienced growth and influence from the mid-Ganga valley, with the Gupta rulers establishing political control over north Bengal and settling Brahmanas. Chinese traveller Xuan Zang observed Sanskrit languages in use throughout Bengal, and Bengal became the center of a regional kingdom under the Palas. Between the 14th and 16th centuries, Bengal was ruled by Sultans independent of Delhi rulers. In 1586, Akbar conquered Bengal, and Bengal became the nucleus of the Bengal suba.

By the 15th century, the Bengali dialects were united by a common literary language based on the spoken language of West Bengal. Early Bengali literature was divided into two categories: one indebted to Sanskrit and the other independent of it. The first category includes translations of Sanskrit epics, Mangalakavyas, and bhakti literature, while the second category includes Nath literature, such as songs of Maynamati and Gopichandra, stories about Dharma Thakur, and fairy tales. Texts belonging to the first category are easier to date, while the second category is circulated orally and were particularly popular in eastern Bengal, where the influence of Brahmanas was relatively weak.

Pirs and Temples

In the 16th century, people migrated from western Bengal to south-eastern Bengal, clearing forests and bringing land under rice cultivation. This led to the establishment of Mughal control over Bengal, with their capital in Dhaka. Officials and functionaries received land and established mosques as centers for religious transformation. Early settlers sought order and assurance in the unstable conditions of the new settlements. Community leaders provided guidance and were sometimes ascribed with supernatural powers, known as pirs.

The cult of pirs became popular, and temple-building sprees from the late 15th century to the 19th century culminated in the 19th century. Temples and other religious structures were often built by individuals or groups who were becoming powerful to demonstrate their power and proclaim their piety. Some modest brick and terracotta temples in Bengal were built with the support of "low" social groups, such as the Kolu and Kansari. European trading companies created new economic opportunities, and families within these social groups availed of these opportunities.

Local deities, worshipped in thatched huts, gained the recognition of the Brahmanas and their images began to be housed in temples. Temples began to copy the double-roofed or four-roofed structure of thatched huts, leading to the evolution of the typical Bengali style in temple architecture. The interior was relatively plain, and outer walls were often decorated with paintings, ornamental tiles, or terracotta tablets.

Fish as Food

Traditional food habits are generally based on locally available items of food-Bengal is a riverine plain-produces plenty of rice and fish-these two items that figure prominently in the menu of even poor Bengalis-Fishing has always been an important occupation-Bengali literature contains several references to fish-terracotta plaques on the walls of temples and viharas (Buddhist monasteries) depict scenes of fish being dressed and taken to the market in baskets-Brahmanas not allowed to eat nonvegetarian food-popularity of fish in the local diet made the Brahmanical authorities relax this prohibition for the Bengal Brahmanas-Brihaddharma Purana, a 13th century Sanskrit text from Bengal-permitted the local Brahmanas to eat certain varieties of fish.