Mamta Kalia

although drawing its special
characteristics for its rootedness in a
part of the land carries the imprint of
the cultures of many other regions. On
one side, a uniqueness born out of local
factors and, on the other, the dynamism,
changeability and a capacity for
assimilation born out of a continuous
interaction with influences from outside.
This dialectical dualism makes
Uttarakhand’s civilization an illuminating
example of India’s tradition of “cultural
accommodation “. This is the reason
why Uttarakhand has, on the one hand,
nurtured a local civilisation which has
been influenced by the cultures of all
the regions of India and, at the same
time, been open to influences from the
neighbouring countries like Nepal and
Tibet and to interaction with them.
If we use the words of Gandhiji we
can say that Uttarakhand’s windows have
always been open to cultural winds from
several other regions. In spite of this
openness, till the advent of the British
rule no external influence could dislodge
Uttarakhand from its cultural roots. This
unique blend of localism and multiregionalism
can be seen in all spheres
of Uttarakhand’s social life. Uttarakhand’s
economy, its technology, social customs,
religious beliefs and rituals; language,
dialect, folk culture, that is folk songs,
dances, poetry, folk tales and all their
sectors of life, according to Rahul, implied
the synthetic cultural character of
Uttarakhand. Take, for example, nature
and composition of Uttarakhand’s
population. Besides Uttarakhand’s
indigenous people, people belonging to
several high and low castes from outside
had settled here and lent diversity to
its population. This, too, Rahulji has
proved and established through his
studies. Looking from Rahulji’s angle,
we find that the dynamic, diverse,
culturally pluralistic and liberal picture
of Uttarakhand that emerges from them
is different from the sectarian, and
separatist picture which, on the basis
of a narrowly defined localism, is sought
to be presented today not only in politics
but also in sociology and culture.
Uttarakhand’s aristocratic castes are not
indigenous but are emigrants from
Maharashtra, Gujarat, etc. which have
acquired a lot from the indigenous people
and also given to them. If Uttarakhand’s
history is to be written by denying this
tradition of interaction and assimilation
at the cultural level, it will not only
be a false history but also ominous and
damaging.
It has repeatedly been said about
India that it has always accepted and
assimilated new influences, new lifegiving
elements and yet preserved its
identity and character. The same can
be said about Uttarakhand’s culture that
while accepting new influences, it has
retained its entity, individuality and
character. This character is specific to
the region and yet is also a shining
symbol of the Indian culture which has
been attracting the people from all over
the country towards it. Those
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