ASSAM … BIHU …and…
the SUSTAINABLE TRADITION
It is often
said that festivals are the external expression of Social behavior. It is also
said that ”Festivals held by the primitive people consisted of collective magic
or religious rites for propitiation of evil spirits and invocation of friendly
supernatural powers and were held
on occasions. A communal meal was
usually a part of the festival. New festivals, also consisting of magical
religious rituals, in connection with the seasons, accompanied the development
of Agriculture. Especially with the vernal equinox and the winter solstice.
Planting and harvesting were important festive occasions.”
Assam is a
land of Agriculture and Rice is the staple food. Centering on the paddy
cultivation or Rice in general the Assamese people celebrate Bihu as the main
national festival in both pre and post harvest way. Centering on the Bihu, there
are a lot of traditions and rituals prevailing in Assam since long past. It is
rightly said, “The tradition of celebrating the Bihu in the Brahmaputra valley
is considered to be very old. It is primarily associated with the influence of
season on agriculture. A cursory look at the nature of the reveals that it is
primitively simple in nature and does not seem to have an old and intimate link
with the Hindu festivals except certain elements, which have apparently been
assimilated into it in course of time.”
Accordingly
Bihu in Assam for both pre and post harvest time is celebrated by performing
various rituals, traditions and customs.
a.
Bohag Bihu: Bohag is the beginning of a new calendar of Pan
India in general and of the Assam in particular. Spring arises in the nature by
the time. Nature looks beautiful. It changes the mindset of the people. The
rural folk, farmers get ready for another harvest season. However, before
getting involved in the firming, the folk celebrate the fineness of the season
with merriment. It is the time -to rejoice. Thus the days of celebration is
known as Rangali Bihu or Bohag Bihu. Rangali means full of colours. If the
Bohag is the lifeline of Assamese society, Bihu is the identity of rich
heritage of Assamese culture. Therefore, it is often sing in a Bihu song as
follows:
“Atikoi senehor Mugare Mahura
Tatukoi senehor Maku
Tatukoi
senehor Bohagor Bihuti nepati kenekoi thaku…
Chote goia
goia Bohage palehi
Phulile bhebeli
lota
Koi thaku
mane ooroke nopore
Bohagor
Bihure kotha…..”
Meant that,
so dear is the bobbin of Muga (silk), so dear is the shuttle, dearer still is
the Bihu of Bohag, what else to do but observe it? Chot (a month) is gradually
over, it is Bohag now, and the bhebeli creeper has bloomed. Even though one
goes on speaking of the Bohag Bihu, it does not end.
‘The Bohag
bihu is the agricultural festival related to cultivation of Paddy. The ritual
observed and performs proves it’- a village folk said. It is true because the
first day of the bihu festival is dedicated to cattle, known as Goru Bihu (bihu
for the cows). As the farm folk has to dependent on cattle mainly, especially
the Bullocks to plough in the farming, so they worship the cattle in the
conception of Go-Lakhsmi. Accordingly, early in the morning on the day, the
rural folk prepare black gram and turmeric paste and pieces of bottle gourd,
brinjal, turmeric etc. put into a three-pronged bamboo sticks called locally as
‘Chat’. Then the cattle are taken to the riverbank or ponds in the villages,
washed them, and rub the pastes on the horn, body, & forehead of the
cattle. In addition, the boys throw them the pieces of bottle gourd, turmeric
etc. chanting as:
“Law kha bengena kha
Bosore bosore barhi ja
Mar soru baper soru
Toi hobi bor goru…..”
Chanting
so, the cattle are actually blessed to grow year after year, and wished them
for getting better then to their elders. In the evening when the cattle are
taken back to their home, the boys or cowherd whipped the cows with ‘Litsea
Salicifolia’ leafs, locally called as ‘Dighloti’ and Flemingia Strobilifera’s
flowery plant, locally known as ‘Makhiyoti’, chanting as:
“Dighloti
dighal pat
Goru kobaun jat jat.
Dighloti dighal pat
Goru kobaun jat jat….”
This is
done to kill the flies and louses of their body. In the evening, the cattle are
washed of their feet in the cowshed pouring sacred water with ‘Tulasi’ leaf.
The cows are then tied with new ropes and offered with special cakes made of
the Rice corn. People also lights incense stick and smudge of Paddy chaff and
other specific strong smelling green leaves is lighted to spread smoke- to ward
of the mosquitoes and ill evils. These are the tradition, customary belief and
there are scientific explanations amidst it that relates to cultivation.
The next
day of the Bihu is known as Manuh Bihu. The day is meant for the Human beings.
This is the New Year day according to Assamese calendar. This is the time actually nature changes its
colour. Everything seems as if in a jovial mood. People celebrate the time in
merrymaking, because after the festive days are over they will again go for
work in the field, another harvest season will begin. People wear new attires,
goes to the relatives and them are offered with Bihuwan-the traditional most
prestigious gift of Assamese society. The guests served with traditional Rice
item like Chira, Pitha, Akhoi, Laru etc.
Later in the night, the village folk sing
‘Husari’ songs. They start the Husari from the village numghar and then go to
the every house of the villages. Husari is a derivations of two words that is
‘Hari’-‘Uchari’, that means the chanting of God’s name. The songs are said to
be a medley-sings in groups of man folk. Thus, the people pray for the welfare
of the society and the success of the cultivating effort in the coming year. It
is said that the farmer who sow seeds of Paddy in the Spring, reaps a good
harvest in Autumn. On the occasion, the village folk sing the ‘Husari’ song as
follows:
“Oh Ramo bolo…oh Hari bolo
Oh
grihasthar kusalarthe bula Hari bolo…
Ahe…Krishnair
murote Bokul phul apahi
Ninyor pai
mukoli hole oi Govindai ram…..
Huchari
bai ou dalou charai
Ami je asu
Husari gai
Husari bai
ou dalou charai
Tamul thoka
pan gusi rupar sorai
Ibarir banh
ou sibarir banh
Dui banhe
theka lagi jai Chot mah
Lau dibar
hendali jika dibar jeng
Bohagor
bihute aahibor niyom
Eta banhor
terota kami
Bohagor
bihute aahisu aami
Opore
barasun tole boka
Husari gowa
lorahotor biloi chuwa
Opore
barasun tole boka
Cinajoke
khai mare aathur jokha
Da
patharore baha
Aamaku
susrusha kora
Da
patharore pora
Girihasthak
ashirbad kora…..
O muror
suli singi aashirbad korisu
Grihastha
kushale thawk
Bulu
Dhone-Dhane oposi porok…..“
The English
translation of the folksong done by noted Folklorist Dr. P.D Goswami can be
read as mentioned:
Oh the God,
chant the God Rama & Hari
It is for
the wellbeing of the Family…
On Krishna’s head, there is a Bakul flower, O
ram
Getting wet
in dew, it opened its petal
Oh the God
Gobindai Ram
Oh Husari,
oh dalou bird
We are
singing Husari song
Oh the
Dalou bird
A bunch of areca
nuts a sheaf of betel leaves
And the silver sarai
A bamboo of
this garden, a bamboo of that garden
Both knock
against each other in this month of Chot
A trellis
for the bottle gourd, tree branches for the vegetables
It is the
custom to come in come in the month of Bohag
Thirteen
withes from one bamboo
In the
Bohag bihu we have come
It is
raining above and mud in the bellow
Look at the
plight of the Husari singing boys
It is
raining above and there is mud bellow
Leaches are
sucking us up to the knee…
Houses on
the hollow field
Do attend
to us
A box on
the hollow field
Let us
bless the household
To have
plenty and plenty of Rice
Abundance
of Food and wealth in the year…”
Thus it
seems that though the lyrics of Husari is not properly explained and somewhere
there may not meant logically, yet it is purely a blessings for householder
received by the community in regards plenty of harvest and wellbeing.
The Husari
songs may be said to be a medley, for they even sing fragments of old ballads
and humorous doggerels…
The third
day of the Bohag bihu is known as ‘Gosain Bihu’. On this day Assamese people
goes to the ‘Namghar’ or praying places of Assamese society. Even somewhere the
village folk taken out the images of the God, this is locally called as
‘Thapona’ in Assamese culture and move around the villages and paddy fields for
the wellbeing of society, and as well for a good crop and harvest time.
After all, it is observed that Bohag Bihu is a
pre harvest festival. Generally, people of Assam keeps them busy with their
work in cultivation of Paddy from summer onwards, so as a need of periodic time
to escape from their monotonous work, people celebrate the joyous moments
together, performing dances and singing songs for merriment apart from other
rituals. Thus, actually the tradition of seasonal festival and the art form of
Bihu emerged.
Spring is
the time of new, it is the time of vigour, so concerning to the same it can be
said as folklorist Dr. P.D.Goswami said ‘Bihu is in fact, symbolic of
youthfulness with its songs and dances and the occasion for love. ‘
The young
farmer amidst in the paddy field to tease his beloved sings as:
“Dokoi potharot dhane dai
thakute
Tumar man suwani nai
Bohagu palehi, bihuti ahile
Bihuwan boline nai…”
(at the
time of reaping you looks so beautiful, Bohag is on the air, are you weave
bihuwan for me?)
Again, in return the girl sings:
“Aathiya kolore pate nekatiba
Chitiki paribo etha
Lokok dekhuwai keterai matiba
Bhitari neriba betha…..”
(donot cut
the leaf of the aathiya banana, its sap may spurt, in the presence of others
speak to me rudely, only donot leave me loving me in your heart)
Besides
singing and dancing, another important culture of Bohag Bihu is the Egg
fighting. There is a myth that as egg is a symbol of germination, so during the
Bihu days if the farmers’ donot arrange the customary egg fight in the field,
there will not be abundance of Paddy. Accordingly, on the very first day of
Bihu, the rural folk of Assam organize traditional egg fight as a community
ritual that relates to cultivation of rice.
b.
Kati Bihu: Kati Bihu is another Paddy related agrarian festival
in Assam. It is a one-day celebration through some rituals to perform in the
Paddy field and worship of Tulasi plant. Kati is a month in the Assamese
calendar. By the time the paddies that was sowed in the Summer get maturity and
the green bunches of Paddy turned to a golden grain. In the Kati Bihu Assamese
community people lights earthen lamp in the Paddy fields and perform some
ritual for the well growth of the Paddies. This is done actually to prevent the
matured Paddy from pests and insects. Dr. B.K.Barua observes in regards Kati
Bihu as: ‘The Assamese cultivators whirls a piece of Bamboo, lights the earthen
lamp in the field and recites “Rowa-Khowa Mantra”s. In some areas, they put a
string on the neck of a mouse and keep it tied in the field. One finds in
Atharva Veda prescription of worship of the Ashwin Brothers for protecting
crops from the depredations of mice, insects, birds, and animals. There is also
mention of the mouth of a mouse being tied up with a hair and then being buried
in the field.”
Thus Kati
Bihu been observed in all over Assam with full of devotion for the welfare of
people as well for a good harvest. It is one of the important cultures of
Assamese society related to Rice cultivation.
c.
Magh Bihu:
Magh Bihu
is one of the festival s and customs that
relates to Rice and it is termed as Post-harvest festival of Assam. After a rich harvest by dint of the tumultuous
work in the field, the farm folk as well as the whole community irrespective of
both tribes and non-tribes celebrates this periodic festival to relax &
rejoice during the Makar Sankranti. Makar Sankranti is the time when the Sun
transit inti zodiac sign of Makara rashi.i.e. the Capricorn on its celestial
path. It is also believed that the day of Makar sankranti is to mark the arrival
of Spring. Celebrating of Magh Bihu, the festival of rejoice and feasting after
a monotonous work in the field, the village folk again prepare themselves for
another harvest time.
Prof. P.D.
Goswamim observes that ”Magh Bihu, the harvest festival, has many parallels
among agricultural people. In Assam its core is a fire ceremony observed on the
Bihu or Sankranti day”
It is seen
in the Panibhoral Village during the last January i.e. on the day of festival a
thatched & bamboo cottage locally called as Meji is prepared then people
perform Nam-Prasanga and afterwards they arrange a feasting therein. Next day
early in the morning, the people burnt the Meji chanting a hymn as:
“Oum
Agning projwalitong bonde saturvedahutasanam
Subarna bornomomolong jyoti rupayote Nomo:”
It is
observed by noted folklorist Dr. N.C.Sarma that, “Magh Bihu or Domahi is a
festival of and enjoyment. It marks the gathering of Harvest. For weeks previously,
the cowherds and other boys in the village collect bamboos and field stubble to
construct temple like structure called ‘Meji’ or ‘Bhelaghar’. At the very dawn
of the Magh Bihu, the Meji or the Bhelaghar is burnt. The Bhelaghar seem to
have symbolized the winter. The burning of the winter indicates the advent of
the Spring. In Europe, also such kinds of ceremonies are still in vague. Writes
Robert J. Smith – ‘while after the festivals have included such ceremonies as
the burning of an effigy called winter and the bringing in of a representation
of spring’ “
Regarding
the burning of Bhelaghar as I have observed in the village, another folklorist
says, “Naibedya” or offerings of Chira, Pitha etc. are made to God near the
Bhelaghar, then to cries of God’s name fire is set to the temple like
structures. Red flames warm up the people so long shivering in cold and the
Bamboo tubes burst like gunfire. Elderly persons give blessings and put marks
of Ash on the forehead.The half-burn sticks and bamboos are scattered in the
fields, sometimes a few pieces brought home to be thrown near fruit bearing
trees. The belief is that the ashes and halfburnt bamboos increased fertility
of the Paddy fields and gardens. “
After the burning of the Meji, the folks go to
the house to house. Each are offered Chira, Pitha, Laru made from the new Rice
corn powder. It is the time of feasting.
Somewhere
another aspect of festival in Magh Bihu is holding of Sport like egg Fighting
and Buffalo Fighting that is related to fertility cult. The rural folk say that
rather fighting in the field as a customary sport by cultivating animal is good
for the soil, as well for the body fitness of the sporting animal. Actually,
origination of such buffalo fighting was organized since the days of the Ahom
Kings in Assam.
Thus it is no wonder that the countless traditions,
customs and festivals are interwoven into the lives of Assam
and this is the pride of the rich Cultural heritage of Assam since dates back
and that is sustainable…..
Observing the works & rituals linked to
nature and talking to the community people,[5] it
delineates that the Apatani people are among the few tribes in the world who
continue to worship nature. It is their relation with nature that regulates
their cultural practices and a good harvest. As a whole it linked to the
cultural landscape that provides the community a highest sense of Cultural
Identity. That is a revelation of socio-cultural similarity in between the
cultural landscapes of greater Assamese society and the ethnicity of the
Apatani tribes in Arunachal Pradesh relating to cultivation. As Rice is the
staple food for both of the Social spectrum, so it bears a similar aspect. The
traditional customs, rituals, fairs and beliefs of the Apatanis which are continuing
since time immemorial for nature, culture and man, are to maintain mutual support
each other has unending global perspectives. 
