Bihu
Bihu | |
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Official name | Bihu |
Also called | Rongali Bihu
Kati BihuBhogali Bihu |
Observed by | People of Assam |
Type | Regional folk |
Ends | Varies |
Frequency | Tri-annual |
Related to | Bushu of Dimasas |
Part of a series on |
Hinduism |
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Part of a series on the |
Culture of Assam |
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Bihu is of three types and it is an important cultural festival unique to the
The Rongali Bihu coincides with the Assamese New Year and as well as with other regions of
The three Bihu are
The term Bihu is also used to imply Bihu dance otherwise called Bihu Naas and Bihu folk songs also called Bihu Geet.
History
Although the modern form of Bihu is a synthesis of varied cultural elements from diverse ethnic groups like Tibeto-Burman and Tai, it has deep roots in the indigenous culture.[17]
Indigenous origin
The word Bihu has been derived from the
In local folklore, it is said that
The first reference of Bihu can be found in the copperplate inscription of the
“Etasmay Shashana prada Lakshminarayana Nripa
Utrijya Bisuye Punya Ravidev Dvijanme”— Copper plate, Ghilamara (1401)
This means that on the pious occasion of Bihu, a Brahmin named Dvija Ravidev was granted land by the king. This indicates that Bihu played an important role in the social life of people of Assam at that period.
Yet another reference of Bihu can be found in the Deodhai Buranji which mentions that the capital of the
In early texts, Bohag Bihu celebrations started from the first week of Chot in Assamese month. The period from the first week of Chaitra till the end was known as Raati Bihu or Chotor Bihu. During this period, young people danced at night in the grounds of the Than (temple). The last day of Chaitra or the first Tuesday of Bohag was when the Rati Bihu ended. This was known as the Uruka (derived from the Deori-Chutia Urukuwa meaning to end). The temple dancers Deodhani danced the entire night and were believed to be possessed by the goddess Kechai-khati (kolimoti), signaling that she had descended upon earth from heaven (Bihu nomai ona). This belief of the goddess arriving during the Bihu season each year can still be found in Bihu songs as,
"Kolimoti e bai ghuri Bohagoloi
Ahibi ne nai?
Ami thakim ami thakim
Baatoloi sai."
The day after Uruka, i.e. the first Wednesday was celebrated as Goru Bihu. This tradition of cattle rites is same as that followed by the Boros in Bwisagu indicating the common roots of both the festivals. During the night of Goru-bihu, people danced Bihu in separate groups in the Thans where animal sacrifice took place. After the sacrifices to the goddess, the young folk visited the households of the village, which was the start of Husori. This old tradition of starting Husori from the temple is still followed by the Deoris, some Sonowals, Chutias and Morans as well as the people of Sadiya. In other communities, the temple has been replaced by the Namghar.[25] The festivities of Bohag Bihu continued for a week and ended with the rite by which the goddess was bid farewell. In this rite, a boat was first prepared out of banana stem and decorated with flowers and offerings. Then, it was carried to the banks of the river where a duck/chicken was put inside the boat and allowed to float as a symbol of sacrifice. After performing the rite, the people returned to their homes, singing along the way with the beats of the Dhul and the tunes of the Pepa.
Some old Assamese Bihu folklore still hint to this tradition.
“Hasoti e chot Bisoti e chot.
Budhe Goru Bihu Mangale Uruka.
Bihu goi asili kot.”
“Boge dhari khale luitor hihu,
Mangal bare Uruka Budh bare Goru Bihu
Tar pasor dina Manisor Bihu.”
“Husori e chot asili kot.
Sadiyar ahotor tolot,
Husori e chot asili kot.
Ami je ulomu jot Dubori nogoje tot.”
“Kundilor agolit ukhokoi Himolu.
Tate loi kuruwai bah.
Sadiyar rajate sari haal goxani
Taloi namaskar koru.
Hunare jakhala Rupor hetamari
Ahe sari haali nami.”
The modern form of Bihu dance was derived from the Faat Bihu dance celebrated in Dhakuakhana, Lakhimpur. The performers were called by the Ahom king Rudra Singha in 1694 to dance in the royal arena Rang Ghar. The origin of Faat Bihu can be traced to Sadiya. The word Faat in Deori-Chutia language means "to migrate". After the defeat of the Sadiyal Kacharis in Sadiya, the survivors were displaced from Sadiya to different places in the kingdom. A group of these people moved from Sadiya, to Dibrugarh and finally settled down in Harhi Sapori, Dhakuakhana. These people had brought the idols of god and goddess along with them and established a temple now known as Harhi Dewaloi. It was here that the first form of modern Bihu dance was developed. Later, in the 19th century, this form of Bihu dance was adopted by the other communities as well and started being performed in Mahguli sapori, Dhakuakhana by Chutias, Sonowals, Deoris, Ahoms, Mishing etc.[26]
Ahom contribution
Ahoms used to celebrate their own spring festival Chyeng-Ken; the rituals of Chyeng-Ken are described in Khyek-Lai-Bet manuscript.
Indo-Aryan contribution
The Indo-Aryans upon their arrival in Assam helped in gradually sanskritisation of the native Bihu/Bisu to bring it to the present form. Being the pioneers of Astronomy, they further associated the term Bisu with the Visuvan day for coincidence of the Bohag Bihu with other springtime festivals observed elsewhere in India on this day and adopted the festival of the natives.[29]
The three Bihu Festivals
Bohag Bihu
Bohag Bihu (mid-April, also called Rongali Bihu), the most popular Bihu celebrates the onset of the Assamese New Year (around 14–15 April) and the coming of Spring. This marks the first day of the Hindu solar calendar and is also observed in Bengal, Manipur, Mithila, Nepal, Orissa, Punjab, Kerala and Tamil Nadu though called by different names. It's a time of merriment and feasting and continues, in general, for seven days. The farmers prepare the fields for cultivation of paddy and there is a feeling of joy around. The women make
The first day of the bihu is called goru bihu or cow bihu, where the
The folk songs associated with the Bohag Bihu are called Bihugeets or Bihu songs. The form of celebration and rites vary among different demographic groups.
The Seven days
Bohag Bihu or Rongali Bihu festival continues for seven days and called as
Goru Bihu: The goru bihu or cattle worship rites are observed on the last day of the year. The cattle are washed, smeared with ground turmeric and other pastes, struck with sprigs of dighalati and makhiyati and endeared to be healthy and productive (lao kha, bengena kha, bosore bosore barhi ja / maar xoru, baper xoru, toi hobi bor bor goru—eat gourd, eat brinjal, grow from year to year / your mother is small, your father is small, but you be a large one). The old cattle ropes are cast away through the legs and new ropes are tied to them, and they are allowed to roam anywhere they wished for the entire day.[30]
Manuh Bihu: The New Year Day, the day after the goru bihu, is called the manuh bihu. Elders are shown respect, with gifts of bihuwan (a
Husori: Village elders move from household to households singing carols, also in the style of bihu geets, called husoris.
It possibly derives from the Dimasa Kachari word formation ha (land) and char (move over): hachari.[32] Villages could have more than one Husori band, and they would visit households in a village non-contiguous to itself, first singing carols at the Naamghar. The husari singers then visit individual households, by first announcing their arrival at the gate (podulimukh) with drum beats. The singers are traditionally welcomed into the courtyard where they sing the husori songs and perform a ring dance. At the end of the performance they are thanked with an offering dakshina of paan (betel leaf) tamul (areka nut) in a xorai (brass dish with stand), whereupon the singers bless the household for the coming year. If there is a bereavement in the family, or the family does not invite the husori singers due to an illness, the husori band offers blessings from podulimukh and move on. Generally the singers are all male.[33]
Faat Bihu: This is a very old form of Bihu, characterized by spontaneity, popular in the Lakhimpur area of Assam.
Mukoli Bihu: Young unmarried men and women attired in traditional golden silk muga dance the bihu and sing bihu songs in the open fields. The songs have themes of romance and sexual love, requited or unrequited. Sometimes the songs describe tragic events too but treated very lightly. The dance celebrates female sexuality.
Jeng Bihu: This is Bihu dance and song performed and watched only by women. The name "jeng" comes from the fact that in earlier days women in the villages used to surround the place of their performance with sticks dug into the ground called jeng in Assamese. It is also called gos tolor bihu (Bihu beneath the tree).
Baisago: The
Bihutoli Bihu: The rural festival made its transition to urban life when it was first time brought to the stage in Lataxil field in Guwahati by the Guwahati Bihu Sanmilani in 1962, promoted by leading citizens like Radha Govinda Baruah and others. Bihu to a great extent has been popularized by the Bihu 'Samrat'( king ), of Assam, Khagen Mahanta. Unlike the rural version, the dancers danced on a makeshift elevated stage in an open area that came to be known as a Bihutoli.
Many such Bihutolis have sprouted since then in Guwahati and other urban areas. The performances are not confined to the Bihu dance form but may incorporate all forms of theatrical performances to keep the audience enthralled well into the early hours. Performances could include standup comedy, to concerts by solo singers. The stage form of Bihu has become so popular, that organizers have begun extending the celebrations to bohagi bidai, or farewell to the Bohag month, which is similar performances held a month later.
Saat Bihu: Rongali Bihu also called saat Bihu (seven Bihus). It celebrates seven days, it's called so. On the other hand, Rangali Bihu is constitute of seven different types of Bihu -Goru Bihu (Cow Bihu), Manuh Bihu, Xat Bihu, Senehi Bihu, Maiki Bihu, Rongali Bihu, and Sera Bihu. Actually, the first day to pay respect to cows and other days for social activities.
Kati Bihu
Kongali Bihu (mid-October, also called Kati-Bihu) has a different flavor as there is less merriment and the atmosphere has a sense of constraining and solemnity. During this time of the year, the paddy in the fields are in the growing stage and the granaries of the farmers are almost empty. On this day, earthen lamps (saki) are lit at the foot of the household
Magh Bihu
Bhogali Bihu (mid-January, also called Magh Bihu) comes from the word Bhog that is eating and enjoyment.
Instruments used in Bihu
- Dhol (Drum)
- Taal
- Pepa(An instrument made of buffalo horn)
- Toka
- Baanhi (Flute)
- Xutuli
- Gogona (An instrument made of Bambo)
Bihu elsewhere
Bihu is also seen to be celebrated abroad. Many Bihu associations/committees exist elsewhere where this festival is celebrated with enthusiasm. The London Bihu Committee (LBC), UK is one of them among others.
Related festivals
The Bohag Bihu (Rongali Bihu) festive day is celebrated elsewhere but called by other name.[38][39][40] Some examples of related festivals in Asia include: Indian subcontinent:
- Vaisakhi in Punjab, India
- Vishu in Kerala, India
- Pohela Boishakh in Bangladesh, and West Bengal, India
- Nobanno in Bangladesh, and West Bengal, India
- Puthandu in Tamil Nadu, India
- Vaishak Ek in Nepal
- Sinhalese New Year in Sri Lanka.[41]
East Asia:
- South-East Asia
However, this is not the universal new year for all Hindus. For some, such as those in and near Gujarat, the new year festivities coincide with the five day Diwali festival. For others, the new year falls on Ugadi and Gudi Padwa, which falls about two weeks before Bohag Bihu.
See also
Notes
- ^ "639 Identifier Documentation: aho – ISO 639-3". SIL International (formerly known as the Summer Institute of Linguistics). SIL International. Retrieved 29 June 2019.
Ahom [aho]
- ^ "Population by Religious Communities". Census India – 2001. Ministry of Home Affairs, Government of India. Retrieved 1 July 2019.
Census Data Finder/C Series/Population by Religious Communities
- ^ "Population by religion community – 2011". Census of India, 2011. The Registrar General & Census Commissioner, India. Archived from the original on 25 August 2015.
2011census/C-01/DDW00C-01 MDDS.XLS
- ^ "However, the festival to which utmost social importance is assigned by the people is Bihu, a festival that is neither pan-Indian in character nor observed with any religious fervour." (Barua 2009:213)
- ISBN 978-0-14-341421-6.
- ^ "As folklorist Lila Gogoi (1988: 1) points out, Aryan, Austric, Mongolian, and Alpine elements are so closely intertwined in the Bihu festival that it is almost impossible to separate them analytically. Celebrated by almost all the communities of Assam, it is inspired by the seasonal changes and the commensurately changing agricultural cycles." (Goswami 2014:61)
- ^ "Bihu was born as a uniquely Axomiya festival, to which almost every community of Assam could claim to have lent some elements, but none could assert sole ownership." (Goswami 2014:61)
- ISBN 978-81-87967-71-2.
- OCLC 474819.
- ISBN 978-1-4398-4056-6.
- JSTOR 1177697.
- ^ ISBN 978-1-57607-089-5.
- ISBN 978-0-14-341421-6.
- ISBN 978-1-317-55997-9.
- ISBN 978-81-260-1194-0.
- ^ "Culture of Assam - Government Of Assam, India". Archived from the original on 25 May 2016. Retrieved 8 June 2016.
- ^ (Barua 1973:38–41)
- ^ Gogoi, Dinesh(2015), Baapoti Hahun Bihu, Page 17-18, The word Bihu is probably a derived form of "Bisu" celebrated by the Deoris, which stands for "excessive joy"
- ^ Gogoi, Dinesh(2015), Baapoti Hahun Bihu, Page 17-18, The root of the Bihu festival lies with the earliest immigrants of Assams, the Kacharis. It is specially attributed to the Sadiyal Kacharis which includes Chutias, Sonowals, and Deoris.
- ^ "Bushu Dima Fest in city today". The Assam Tribune. 16 February 2013. Retrieved 6 October 2020.
- ^ "ASDC, BJP demand timely polls to DHAC". The Assam Tribune. 31 October 2012. Retrieved 6 October 2020.
- ^ Tamang 2016, p. 61.
- ^ Gogoi, Dinesh(2015), Baapoti Hahun Bihu, Page 17-18, The root of the Bihu festival lies with the earliest immigrants of Assams, the Kacharis. It is specially attributed to the Sadiyal Kacharis which includes Chutias, Sonowals, and Deoris. The word Bihu is probably a derived form of "Bisu" celebrated by the Deoris, which stands for "excessive joy". Other festivals similar to it include the Baisagu of Bodos, Bushu of Dimasas, Pisu of Tiwas, and Dumsi of Rabhas.
- ^ Bhuyan, Surya Kumar (2005) [1932]. Deodhai Assam Buranji. Guwahati.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ (Baruah 2007:390)
- ^ Hakacham, Upen Rabha (2010). Origin of Bihu. Guwahati.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ (Gogoi 2011:153-154)
- ^ (Baruah 1986:292–293)
- ^ Bhattacharya, Pramod chandra (1969). Asamar Loka Utsav. Guwahati.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Goswami 1988, p12-14
- ^ Goswami 1988, p14
- ^ Goswami 1988, p34.
- ^ Tamuli, Babul Huchori: A Must for the Masses, The Assam Tribune, 2002
- ^ Goswami 1988, pp26-27.
- ^ Goswami 1988, pp7-8
- ^ Celebrating Nature's Bounty - Magh Bihu Archived 2012-01-17 at the Wayback Machine, Efi-news.com
- ^ Sankalp India Foundation. "Bihu: A celebration of Assamese culture | Sankalp India Foundation". Sankalpindia.net. Retrieved 19 December 2012.
- ^ Lau, Vishaal (14 July 2007). "Religions - Hinduism: Vaisakhi". BBC. Retrieved 19 July 2018.
- ^ Crump, William D. (2014), Encyclopedia of New Year's Holidays Worldwide, MacFarland, page 114
- ISBN 978-0-415-44851-2.
- ISBN 978-981-4260-83-1.
References
- Baruah, Swarnalata (2007). Chutia Jatir Buranji.
- Baruah, S L (1986), A Comprehensive History of Assam, Munshiram Manoharlal
- Barua, Hem (1973). "The Bihu Festival". Indian Literature. 16 (3/4): 35–43. JSTOR 24157200.
- Barua, Maan (2009). "The Ecological Basis of the Bihu Festival of Assam". Folklore. 120 (2): 213–223. S2CID 162337950.
- Das, Debendra Prasad Rongali Bihu through the ages[permanent dead link], The Assam Tribune, 14 April 2007.
- Dowerah, Sawpon Rongali Bihu-the spring festival of Assam[permanent dead link], The Assam Tribune, 14 April 2007.
- Goswami, Prafulladatta (1988) Bohag Bihu of Assam and Bihu songs, Publication Board, Assam.
- Goswami, Uddipana (2014). Conflict and Reconciliation: The Politics of Ethnicity in Assam. Routledge. ISBN 978-0-415-71113-5.
- Tamang, Jyoti Prakash (2016). Ethnic Fermented Foods and Alcoholic Beverages of Asia. Springer. ISBN 978-81-322-2800-4.
- Gogoi, Shrutashwinee (2011). Tai ahom religion a philosophical study (PhD). hdl:10603/116167. Retrieved 31 January 2019.
Web sources
- ^ "Busu Dima festival begins in Dima Hasao", Times Of India
- ^ "BOHAG BIHU",Outlook India