Snakes have long been popular subjects of Hindu art.
Snake charming, as it exists today, probably originated in India. Hinduism
has long held serpents sacred; the Nagas relate to the reptiles. In
pictures, the cobra sits poised ready to protect many of the gods. By
inference, traditionally Indians tend to consider snake charmers holy
men influenced by the gods.
Traditional healers most likely practiced the earliest form of snake
charming. As part of their training, they learned to treat snakebite.
Many also learned proper snake handling techniques, and people called on
them to remove serpents from their homes. Baba Gulabgir (or
Gulabgarnath) became their Guru, since his legend states that he taught
people to revere the reptiles, not fear them. The practice eventually
spread to nearby regions, ultimately reaching North Africa and Southeast
Asia.
The early twentieth century proved something of a golden age for
snake charmers. Governments promoted the practice to draw tourism, snake
charmers often traveling overseas to perform at cultural festivals and
for private patrons. In addition, the charmers provided a valuable
source of snake venom for creating antivenins.
Today, the number of practicing snake charmers remains undetermined
in India; although the practice appears to be dying out. One reason has
been the growing numbers of people in India with cable television;
nature documentaries have alleviated much of the fear and revulsion once
felt toward snakes, demystifying the snake charmer skill. Many people
have less spare time, especially children, who in previous decades could
watch a charmer all day with no commitments to school. Animal-rights groups have made an impact by decrying what they deem abuse of a number of endangered species.
Urbanization and deforestation have made the snakes, upon which the
charmers rely, increasingly rare. That, in turn, has given rise to the
single most important reason for the decline of snake charming, at least
in India: The practice has become illegal.[1]
India passed the Wildlife Protection Act in 1972. The law, originally
aimed at preventing the export of snake skins, introducing a seven-year
prison term for owning or selling of the creatures. Beginning in the
late 1990s, animal-rights groups convinced the government to enforce the
law with regard to snake charmers as well. As a result, the charmers
moved their performances to less-traveled areas, such as small villages,
or paid hefty bribes when caught by police officers. The trade brings
little revenue to the snake charmer in recent years and many
practitioners must supplement their income by begging, scavenging, or
working as day laborers. Children of snake charmers increasingly decide
to leave the profession to pursue higher-paying work, many fathers
agreeing with their decision. Modern Indians often view snake charmers
as little more than beggars.
Recently, the snake charmers have struck back. In 2003, hundreds of
them gathered at the temple of Charkhi Dadri in Haryana to bring
international attention to their plight. In December of the following
year, a group of snake charmers actually stormed the legislature of the
Indian state of Orissa with their demands, all the while brandishing
their animals. The Indian government and various animal-rights groups
have now acknowledged the problem. Retraining the performers as snake
caretakers and educators has been proposed in government. In return,
they could sell their traditional medicines as souvenirs. Another
proposal would focus attention on the snake charmer's music; the charmer
would be like other street musicians. The Indian government has also
begun allowing a limited number of snake charmers to perform at
specified tourist sites.
This is dummy text. It is not meant to be read. Accordingly, it is difficult to figure out when to end it. But then, this is dummy text. It is not meant to be read. Period.
ConversionConversion EmoticonEmoticon