73-521: Bohag Bihu or Rongali Bihu also called Xaat Bihu (seven Bihus) is a traditional ethnic festival celebrated in the Northeastern Indian state of Assam and other parts of Northeastern India by the indigenous ethnic groups of Assam, and marks the beginning of the Assamese New Year . The festival is of mostly aboriginal origin comprising Tibeto-Burman and Tai elements. It usually falls in
146-408: A formless existence and desired to live in flesh and blood. He descended on this great void with all human characteristics and created the universe. In addition to Bathouism, Boro people have also been converted to Hinduism , especially Hoom Jaygya . For this worship through fire ceremony, a clean surface near a home or courtyard is prepared. Usually, worship offerings include a betel nut called
219-669: A 'goi' and a betel leaf called a 'pathwi' or 'bathwi' and rice, milk, and sugar. Another important Hindu festival, the Kherai Puja, where an altar is placed in a rice field, is the most important festival of the Boros. However, caste and dowry practices are not practised by the majority of Boro Hindus, who follow a set of rules called Brahma Dharma. A majority of the Bodo people still follow Bathouism, but in censuses, they are often classified as Hindus, as their native religion has no official recognition under
292-442: A cohesive nationality. And by 1901 the official definition of a tribe was set down by Risley. Within this formulation Northeast India was seen as a special case that required separate legislation. The elites from these social groups, including that from the Boros, used these categories for political articulation. The Tribal League , a full political organisation, emerged in 1933 as the common platform for all plains tribes of
365-1028: A neologism and insisted on the use of the name Kachari and pointed to the Kachari's contribution to the Assamese culture to underline their historical political legacy. Those of the Kacharis who preferred to progress socially by initiation into the Ekasarana Dharma are called Sarania Kachari and are not considered as Boros today. The period from 1919 saw the emergence of different Boro organisations: Bodo Chatra Sanmilan (Bodo Students Association), Kachari Chatra Sanmilan (Kachari Students Association), Bodo Maha Sanmilan (Greater Bodo Association), Kachari Jatiyo Sanmilan (Kachari Community Association), etc. These organisations pushed divergent means for social and political progress. For example, Bodo Chatra Sanmilan advocated giving up tribal attributes and wanted women to follow
438-545: A piece of bamboo and recite rowa-khowa chants and spells to ward off pests and the evil eye. During the evening, cattle are fed specially made rice items called pitha . Kati Bihu is known as Kati Gasa by the Bodo people and Gathi Sainjora by the Dimasa people . The Bodo people light lamps at the foot of the siju ( Euphorbia neriifolia ) tree. This Bihu is also associated with the lighting of akaxi gonga or akaxbonti , lamps at
511-516: A wide group of peoples that included in the minimum the Mech and the Kacharis. This led to two type of approaches to the Boro identity: one is the notion of a wide group was picked up by Kalicharan Brahma and his peers who posited the Boro identity in opposition to the caste-Hindu Assamese , and the other one, Jadunath Khakhlari who accepted the notion for the greater Bodo race but at the same time criticised it as
584-613: Is Gosai (Gods) bihu; statues of Gods, worshiped in all households are cleaned and worshiped asking for a smooth new year. 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. Bohag Bihu or Rongali Bihu festival continues for seven days and called as Haat Bihu . The seven days are known as Chot Bihu, Goru Bihu, Manuh Bihu, Kutum Bihu, Senehi Bihu, Mela Bihu and Chera Bihu. Goru Bihu: The goru bihu or cattle worship rites are observed on
657-478: 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. 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
730-529: Is community feasting everywhere. There is also the exchange of sweets and greetings at this time. The entire night (called Uruka) is spent around a Meji with people singing bihu songs, beating Dhol , a typical kind of drums or playing games. Boys roam about in the dark stealing firewood and vegetables for fun. The next morning they take a bath and burn the main Meji . People gather around the Meji and throw Pitha s (rice cakes) and betel nuts to it while burning it at
803-729: Is of three types and it is an important cultural festival unique to the Indian state of Assam – 'Rongali' or ' Bohag Bihu ' observed in April, 'Kongali' or 'Kati Bihu' observed in October or November, and 'Bhogali' or ' Magh Bihu ' observed in January. The festivals present an admixture of Tibeto-Barman, Austroasiatic and Indo-Aryan traditions entwined so intricately that it is impossible to separate them —festivals which are uniquely Assamese to which all communities of Assam had contributed elements. The Rongali Bihu
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#1732845353019876-448: Is one of them among others. The Bohag Bihu (Rongali Bihu) festive day is celebrated elsewhere but called by other name. Some examples of related festivals in Asia include: Indian subcontinent: 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,
949-504: Is said that Bordoisila ( Bardai Sikhla in Bodo) (meaning north-westerly winds in Assamese) was the daughter of God Earth who married to a bridegroom of some distant land. Bordoisila visits her mother's home once in year during spring time which indicates the beginning of Bihu and leaves after a few days which indicates the end of Bihu. Assam experience strong gale (wind) at that period which marks
1022-503: 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
1095-496: 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 . 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
1168-639: Is the most important of the three, celebrating spring festival. The Bhogali Bihu or the Magh Bihu is a harvest festival, with community feasts. The Kongali Bihu or the Kati Bihu is the sombre, thrifty one reflecting a season of short supplies and is an animistic festival. The Rongali Bihu is the most important of them all, coincides with the Assamese New Year and as well as with other regions of Indian subcontinent , East Asia and South-East Asia , which follow
1241-566: The Chutias , Sonowal Kacharis , Thengal Kacharis and Deoris . These groups, known as Sadiyal Kacharis were associated with the historical Kingdom of Sadiya . The other branches of Bodo-Kacharis which include Boros , Dimasas , Rabhas , Tiwas , etc. have also been celebrating Bihu since ancient times. The Boros call it Baisagu , while the Dimasas, Tiwa and Rabha call it Bushu or Bushu Dima , Pisu , Dumsi respectively. In local folklore, it
1314-748: The Bodoland Territorial Region of Assam, though Boros inhabit all other districts of Assam and Meghalaya . Boros were listed under both "Boro" and "Borokachari" in The Constitution (Scheduled Tribes) Order, 1950, and are continued to be called so in the Census of India documents. Boros speak the Boro language , a Boro-Garo language of the Tibeto-Burman family, which is recognised as one of twenty-two Scheduled languages of India . Over two-thirds of
1387-406: The Bodoland Territorial Region , an autonomous division ; and also as a minority people. Boro is the self-designation or autonym of the community. Boro comes from Bara-fisa , which means "son of Bara", and Bara stands for "man" or "male member" of the group. In the cognate language Kokborok , Borok means man ('k' being a suffix for nouns) and so logically, Boro would mean man even in
1460-640: The Boro language . Generally, the word Boro means a man , in the wider sense Boro means a human being (but not specific to a female member of the family) in the languages used by the Bodo-Kachari peoples . The Boro language is a member of the Sino-Tibetan language family. It belongs to the Boro–Garo group of the Tibeto-Burman languages branch of the Sino-Tibetan family. It is an official language of
1533-476: The Hindu calendar and Buddhist calendar . The other two Bihu festivals every year are unique to Assamese people . Like some other Indian festivals, Bihu is associated with agriculture, and rice in particular. Bohag Bihu is a sowing festival, Kati Bihu is associated with crop protection and worship of plants and crops and is an animistic form of the festival, while Bhogali Bihu is a harvest festival. Assamese celebrate
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#17328453530191606-540: The Indian constitution . Christianity is followed by around 10% of the Boros and is predominantly of the Baptist denomination. The major Boro Churches associations are the Boro Baptist Convention and Boro Baptist Church Association After the break-up of Kamarupa around the 12th century till the colonial times (19th century) and beyond different ethnic groups settled in different ecological regions but
1679-685: The tribal identity among the Boro and other groups. The Tribal League, which included Boro leaders such as Rabi Chandra Kachari and Rupnath Brahma , succeeded in protecting the Line system in 1937 against the proposal by the Muslim League. Around 1.45 million Bodos are living in Assam, thus constituting 4.53% of the state population. A majority of them around 68.96% alone are being concentrated in Bodoland Territorial Region of Assam, numbering 1 million out of total 3.15 million population, thus constituting 31% of
1752-565: The 16th century into the regions that the Boro people had settled in, it demarcated the region north of the Gohain Kamal Ali —which came to be called the Duars —as the region where non-Brahmin culture could thrive. After the Ahom kingdom consolidated its power in western Assam in the 17/18th century it made special arrangements with Bhutan to share administrative and fiscal responsibilities. But when
1825-457: The 2nd week of April, historically signifying the time of harvest. Every year it falls on the 14th day of April. The holiday unites the different native communities of Assam regardless of their backgrounds and promotes the celebration of ethnic diversity. Rongali Utsav is a festival organised in Guwahati every year. The festival showcases tribal culture of Assam to the world. In Assam locally
1898-616: 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
1971-606: The Bihus are celebrated by all Assamese people irrespective of religion, caste or creed. It is also celebrated overseas by the Assamese diaspora community living worldwide. The term Bihu is also used to imply Bihu dance otherwise called Bihu Naas and Bihu folk songs also called Bihu Geet. The word Bihu has been derived from the Deori (a Boro-Garo language) word Bisu which means "excessive joy". original form of Bihu continue among
2044-515: The Brahmaputra valley that included the Boro , Karbi , Mising , Tiwa and the Rabha . This formation excluded the hills tribes which were not allowed political participation. The colonial state and ethnographers' desire to define the tribal people, the need of the people to define themselves, and the earlier pre-political associations were significant contributory factors in the development of
2117-498: The British banned forest lands from being used for cultivation in the last quarter of the 19th century the Boros suffered a major habitat loss since the forest lands historically used for shifting cultivation and the source of other produce suddenly became unavailable to them. To alienate indigenous peasants from their lands was a stated colonial aim, to make them available as labour in other enterprises. Boros identity formation began in
2190-546: The Hindu lower castes, thus the Brahma religion developed by the Bodos that asserted respectable and autonomous Bodo identity while rejecting the cast dominance, and by the 1921 census the Boros began giving up their tribal names and identifying themselves as Boro by caste and language and Brahma by religion. Additional avenues, via conversion to Christianity , were already available by
2263-497: The Rongali Bihu with feasts, music and dancing. Some hang brass, copper or silver pots on poles in front of their house, while children wear flower garlands then greet the new year as they pass through the rural streets. The three Bihu are Assamese festivals elders in family, fertility and mother goddess, but the celebrations and rituals reflect influences from Southeast Asia and Sino-Tibetan cultures. In contemporary times,
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2336-645: The Simon Commission included, among others, Kalicharan Brahma and Jadav Khakhlari. The delegation submitted that Goalpara should remain with Assam and should not be included with Bengal ; and that the Boros were culturally close to the Assamese. The only human category in the pre-colonial times was jati . In the early 19th century the East India Company became interested in the 'tribal' question owing to situations arising out of insurgencies against local rulers who were seeking British protection; but over
2409-463: The associations felt particularly pressed to show that the Boros were not primitive as some other tribal groups and at the same time did not fall into the caste- Hindu hierarchy. The demand for community rights was made for the first time when at the 1929 Simon Commission the Boro leaders evoked colonial imagery of backward tribes and requested protection in the form of reserved representation in local and central legislatures. The Boro delegation to
2482-480: The beginning of Bihu and another strong gale after her departure which is devastating. The word Bordoisila is derived from the Bodo word Bordaisikhla which means "girl of storm" (Sikhla meaning girl and Bardai meaning storm). There is even a dance with the same name performed among Boro people during Baisagu which points to the origin of Bihu in the Bodo-Kachari groups. The first reference of Bihu can be found in
2555-411: 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
2628-412: The colonial period, when the Boro elite and intelligentsia began differentiating themselves from the Assamese caste - Hindu society. The Boro, as well as many other communities as also much of the indigenous elite, were not exposed to education till the end of the 19th century, and it was by the early 20th century when a class of Boro/Kachari publicists finally emerged —a small Kachari elite formed in
2701-634: 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 pitha , laroos (traditional food made of rice , coconut ) various drinks by local tribes such as Chuje by Deoris , Nam-Lao by Tai-Ahom , Aapong by Mising tribe and Jolpan which gives
2774-569: The constant movements and intermixing of peoples led to the development of distinctive but hybrid cultural practices. According to Saikia (2012) , even as different state systems emerged, expanded, and fell—such as the Mughals , the Koch , the Ahoms , and British colonialism —the Boros resisted entry into their fiscal systems and moved slowly but continuously to avoid them. Due to the expansion of these states and
2847-522: The copperplate inscription of the Chutia king Lakshminarayan. The inscription was found in Ghilamara region of Lakhimpur district in the year 1935 and it was issued in the year 1401 A.D. It states that the king Lakshminarayan has donated land grants to Brahmins on the auspicious occasion of Bihu. It reads, “Etasmay Shashana prada Lakshminarayana Nripa Utrijya Bisuye Punya Ravidev Dvijanme” This means that on
2920-410: The day. There are other conventional festivals observed by various ethnic-cultural groups. Me-dam-me-phi, Ali-aye-ligang, Porag, Garja, Hapsa Hatarnai, Kherai are few among them. The koch celebrates this bihu as pushna . 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
2993-403: The early 20th century from among traders, school teachers and contractors. Foremost among them was Kalicharan Brahma , a trader from Goalpara who established a new monotheistic faith called " Brahma -ism" and most importantly, claimed for himself and his peers a new Bodo Identity. Whereas earlier educated Kacharis like Rupnath had few options for social mobility other than assimilating into
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3066-612: 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
3139-570: The expansion of tenured peasantry, the Boros were those who finally converged close to the forested regions of the lower Himalayan foothills. In this habitat, the Boros practised shifting cultivation for self-sustenance and controlled forest products. To cultivate in this difficult terrain the Boros developed innovative low-cost irrigation systems that supported shifting cultivation. Landholding, sowing and harvesting, irrigation, and hunting were all performed collectively. As those who controlled forest based produce, they emerged as intermediaries in
3212-400: 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
3285-423: 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
3358-424: The granaries are full, there is a lot of feasting and eating during this period. On the eve of the day called uruka , i.e., the last day of pausa , menfolk, more particularly young men go to the field, preferably near a river, build a makeshift cottage called Bhelaghar with the hay of the harvest fields and the bonfire or Meji , . the most important thing for the night. During the night, they prepare food and there
3431-427: The ideals of Sita of Ramayana . Even as self-assertive politics was on, the Boros were not ready to severe their relationship with the greater Assamese society, with even Kalicharan Brahma advocating Assamese as the medium of instruction in schools, and Boro associations seeking patronage from Assamese figures who showed sympathy for their cause. In the absence of an acknowledged past history of state formation ,
3504-694: 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. Ahoms used to celebrate their own spring festival Chyeng-Ken;
3577-451: 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
3650-402: The late 19th century especially with the evangelical work of Sidney Endle who is also known for his tome "The Kacharis", and this formed a parallel stream of Boro articulation till much later times. Boro as a self-referential term for all Kacharis was reported by Montgomery in 1838. Bodo was a term reported by Brian Houghton Hodgson (1847) as a endonym that, he speculated, encompassed
3723-543: The legs and new ropes are tied to them, and they are allowed to roam anywhere they wished for the entire day. 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 gamosa ), a hachoti (kerchief), a cheleng etc., and their blessings are sought. Children are given new clothes, and Husori singing begins on this day, and people visit their relatives and friends. Husori: Village elders move from household to households singing carols, also in
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#17328453530193796-479: The new year falls on Ugadi and Gudi Padwa , which falls about two weeks before Bohag Bihu. Boro people The Boro (बर'/बड़ो [bɔɽo] ), also called Bodo , are a Tibeto-Burman speaking ethnolinguistic group native to the state of Assam in India . They are a part of the greater Bodo-Kachari family of ethnolinguistic groups and are spread across northeastern India . They are concentrated mainly in
3869-425: The onset of 'Bohag' (Assamese Calendar) marks the starting of Rongali Bihu. The three primary types of Bihu are Bohag Bihu or Rongali Bihu, Kati Bihu or Kongali Bihu, and Magh Bihu or Bhogali Bihu. Each festival historically recognizes a different agricultural cycle of the paddy crops. During Rongali Bihu there are 7 pinnacle phases: 'Sot', 'Raati', 'Goru', 'Manuh', 'Kutum', 'Mela' and 'Sera'. Bihu Bihu
3942-445: 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. 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
4015-539: The people are bilingual, speaking Assamese as second language. The Boro along with other cognate groups of Bodo-Kachari peoples are prehistoric settlers who are believed to have migrated at least 3,000 years ago. Boros are mostly settled farmers, who have traditional irrigation, dong. The Boro people are recognised as a plains tribe in the Sixth Schedule of the Indian Constitution , and have special powers in
4088-515: The people were busy celebrating Bihu. The Ahom general Phrasenmung Borgohain upon the advice of a Chutia general (who sided with the enemies) played the Bihu Dhul (on Ujha Bisu day i.e. 7th Bohag/Vaisakha) to trick the Chutias which ultimately led to their defeat. 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
4161-552: 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 Chutia kingdom , Sadiya was suddenly attacked by the Ahom forces on the first day of Bihu/Bisu in 1524 (first Wednesday of Bohag/Vaisakha), when
4234-471: 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 Bodo-Kachari people celebrate for seven days—the first day for cattle ( Magou ), the second day for man ( Mansoi ) and ancestor worship, feasting, singing and merriment. Songs follow the same themes as the Bihu songs. Bihutoli Bihu: The rural festival made its transition to urban life when it
4307-500: 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. 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
4380-478: The real essence of the season. The first day of the bihu is called goru bihu or cow bihu, where the cows are washed and worshipped, which falls on the last day of the previous year, usually on 14 April. This is followed by manuh (human) bihu on 15 April, the New Year Day. This is the day of getting cleaned up, wearing new cloths and celebrating and getting ready for the new year with fresh vigor. The third day
4453-451: The region's population. In Bodoland's capital Kokrajhar , they are in minority, forming only 25% of the town's population. The history of the Boro people can be explained from folk traditions. According to Padma Bhushan winner Suniti Kumar Chatterjee , mythologically , Boros are "the offspring of son of the Vishnu ( Baraha ) and Mother-Earth ( Basumati )" who were termed "Kiratas" during
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#17328453530194526-482: The rituals of Chyeng-Ken are described in Khyek-Lai-Bet manuscript. But later on they adopted Bihu as their spring festival. Ahom King Rudra Singha gave patronage to Bihu and was also the first one to celebrate Bihu in the courtyard of Rang Ghar . This policy was later followed by his successors. The Indo-Aryans upon their arrival in Assam helped in gradually sanskritisation of the native Bihu/Bisu to bring it to
4599-415: The same time. They offer their prayers to the god of Fire and mark the end of the harvesting year. Thereafter they come back home carrying pieces of half burnt firewood for being thrown among fruit trees for favorable results. All the trees in the compound are tied to bamboo strips or paddy stems. Different types of sports like Buffalo-fight, Egg-fight , Cock-fight , Nightingale-fight etc. are held throughout
4672-517: The state of Assam and the Bodoland Territorial Region of India . It is also one of the twenty-two languages listed in the Eighth Schedule of the Constitution of India . Traditionally, Boros practised Bathouism , which is the worshiping of supreme God , known as Obonglaoree . The shijou tree (in the genus Euphorbia ) is taken as the symbol of Bathou and worshiped. It is also claimed as
4745-523: The style of bihu geets , called husoris . It possibly derives from the Dimasa Kachari word formation ha (land) and char (move over): hachari . 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
4818-564: The supreme god. In the Boro language, Ba means five and thou means deep. Since Boros believe in the five mighty elements of God – land, water, air, fire, and ether – the number five has become significant in the Bathou culture, which is similar to the five elements of other Asian religions. According to Bathouism, before the creation of the universe there was simply a great void , in which the supreme being 'Aham Guru', Anan Binan Gosai or Obonglaoree existed formlessly. Aham Guru became tired of living
4891-431: The tip of a tall bamboo pole, to show the souls of the dead the way to heaven, a practice that is common to many communities in India , as well as Asia and Europe. Kati bihu is generally celebrated around 19 October, as it is almost mid-October. Bhogali Bihu (mid-January, also called Magh Bihu) comes from the word Bhog that is eating and enjoyment. It is a harvest festival and marks the end of harvesting season. Since
4964-409: The trade in these as well as other goods between the plains and the hills and complex relationships developed. The Boros remained shifting cultivators at least till the 18th century and then slowly became less mobile; even during the colonial period, most Boros refused permanent land tenure or made no effort to secure landholding documents. When the Koch dynasty (1515–1949) consolidated its rule in
5037-432: 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 tulsi plant, the granary, the garden ( bari ) and the paddy fields. In ancient times, earthen lamps were lit all around the paddy fields to attract the insects, thus acting as a natural insecticide. To protect the maturing paddy, cultivators whirl
5110-646: The years the East India Company/ British Raj evolved its role as saviours of the not the local rulers but the local people by offering to protect them against these rulers just as the primitive people of Africa needed protection. The notion of primitive vs non-primitive difference was further refined by the introduction of European notions of racial differences and by the census of 1872, categories such as 'aboriginal tribe' and 'semi-Hinduised aboriginals' emerged. The 1881 census proposed that India consisted of two hostile populations and thus did not possess
5183-938: 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
5256-681: 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
5329-689: 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
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