| Bihu | |
|---|---|
 Bihu ofAssam | |
| Official name | Bihu |
| Also called | Rongali Bihu, Kati Bihu, Bhogali Bihu Bhogali Bihu |
| Observed by | People of Assam |
| Type | Regional folk |
| Ends | Varies |
| Duration | Bhogali Bihu- two days,Rongali Bihu - Actually 7 days with different types , but mostly celebrated for 2 to 3 daysKaati Bihu - celebrated 1 day |
| Frequency | Tri-annual |
| Related to | Busu Dima |
| Part ofa series on the |
| Culture of Assam |
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Bihu (Assamese pronunciation:[bi'hu]ⓘ) is an important cultural festival unique to theIndian state ofAssam[4] and is of three types – 'Rongali' or 'Bohag Bihu' observed in April, 'Kongali' or 'Kati Bihu' observed in October or November, and 'Bhogali' or 'Magh Bihu' observed in January.[5] The festivals present an admixture of Tibeto-Birman, Austroasiatic and Indo-Aryan traditions entwined so intricately that it is impossible to separate them[6]—festivals which are uniquely Assamese are ones to which all communities of Assam had contributed elements.[7] The Rongali Bihu is the most important of the three, celebrating spring festival. TheBhogali 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.[8]
The Rongali Bihu is the most important of them all, coincides with the Assamese New Year and as well as with other regions ofIndian subcontinent,East Asia andSouth-East Asia, which follow theHindu calendar andBuddhist calendar.[9] The other two Bihu festivals every year are unique toAssamese 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.[10][11] Assamese celebrate 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.[12]
The three Bihu areAssamese festivals[12] elders in family, fertility and mother goddess, but the celebrations and rituals reflect influences fromSoutheast Asia andSino-Tibetan cultures.[13][14][15] In contemporary times, the Bihus are celebrated by allAssamese people irrespective of religion, caste or creed.[16] It is also celebrated overseas by theAssamese diaspora community living worldwide.
The termBihu is also used to implyBihu dance otherwise called Bihu Naas andBihu folk songs also called Bihu Geet.
The wordBihu has been derived from theDeori (aBoro-Garo language) wordBisu which means "excessive joy".[17] Original form of Bihu continues among theChutias,Sonowal Kacharis,Thengal Kacharis andDeoris. These groups, known as Sadiyal Kacharis were associated with the historicalKingdom of Sadiya.[18] The other branches of Bodo-Kacharis which includeBoros,Dimasas,Rabhas,Tiwas, etc. have also been celebrating Bihu since ancient times. The Boros call itBaisagu, while the Dimasas, Tiwa and Rabha call itBushu orBushu Dima,[19][20][21][web 1]Pisu,Dumsi respectively.[22]
In local folklore, it is said thatBordoisila (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 the beginning of Bihu and another strong gale after her departure which is devastating. The wordBordoisila is derived from the Bodo wordBordaisikhla 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.[web 2]
The first reference of Bihu can be found in the copperplate inscription of theChutia king Lakshminarayan. The inscription was found inGhilamara region ofLakhimpur 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”
— 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 ofBihu can be found in theDeodhai Buranji which mentions that the capital of theChutia kingdom, Sadiya was suddenly attacked by the Ahom forces on the first day of Bihu/Bisu in 1524 (first Wednesday of Bohag/Vaisakha), when 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.[23]
In early texts, Bohag Bihu celebrations started from the first week ofChot in Assamese month. The period from the first week of Chaitra till the end was known asRaati Bihu orChotor Bihu. During this period, young people danced at night in the grounds of theThan (temple). The last day of Chaitra or the first Tuesday of Bohag was when the Rati Bihu ended. This was known as theUruka (derived from the Deori-ChutiaUrukuwa meaningto end). The temple dancersDeodhani danced the entire night and were believed to be possessed by the goddessKechai-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 afterUruka, i.e. the first Wednesday was celebrated as Goru Bihu. This tradition of cattle rites is same as that followed by the Boros inBwisagu 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 ofHusori. This old tradition of startingHusori from the temple is still followed by the Deoris, some Sonowals, Chutias andMorans as well as the people ofSadiya. In other communities, the temple has been replaced by theNamghar.[24] 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 thePepa.
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 theFaat Bihu dance celebrated inDhakuakhana, Lakhimpur. The performers were called by the Ahom king Rudra Singha in 1694 to dance in the royal arenaRang Ghar. The origin ofFaat Bihu can be traced toSadiya. The wordFaat 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, toDibrugarh 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.[25]
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Ahoms used to celebrate their own spring festival Chyeng-Ken; the rituals of Chyeng-Ken are described in Khyek-Lai-Bet manuscript.[26] But later on they adopted Bihu as their spring festival. Ahom KingRudra Singha gave patronage to Bihu and was also the first one to celebrate Bihu in the courtyard ofRang Ghar. This policy was later followed by his successors.[27]
The Indo-Aryans upon their arrival in Assam helped in graduallysanskritisation 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.[28]
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 makepitha,laroos (traditional food made ofrice,coconut) various drinks by local tribes such as Chuje byDeoris, Nam-Lao byTai-Ahom, Aapong by Mising tribe andJolpan which gives the real essence of the season.[29]
The first day of the bihu is calledgoru (goru means cow in Assamese language) bihu, where thecows are washed and worshipped, which falls on the last day of the previous year, usually on 14 April. This is followed bymanuh (manuh means man kind in Assamese) 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 isGosai (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 Bihu geets 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 asHaat Bihu. The seven days are known as Chot Bihu, Goru Bihu, Manuh Bihu, Kutum Bihu, Senehi Bihu, Mela Bihu and Chera Bihu.
Goru Bihu: Thegoru 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 ofdighalati andmakhiyati 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 thegoru bihu, is called themanuh bihu. Elders are shown respect, with gifts ofbihuwan (agamosa), ahachoti (kerchief), acheleng 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.[31]
Husori: Village elders move from household to households singing carols, also in the style ofbihu geets, calledhusoris.
It possibly derives from theDimasa Kachari word formationha (land) andchar (move over):hachari.[32] Villages could have more than oneHusori band, and they would visit households in a village non-contiguous to itself, first singing carols at theNaamghar. 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 thehusori songs and perform a ring dance. At the end of the performance they are thanked with an offeringdakshina ofpaan (betel leaf)tamul (areka nut) in axorai (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 thehusori singers due to an illness, thehusori band offers blessings frompodulimukh 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 silkmuga 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.
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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 calledjeng in Assamese. It is also calledgos tolor bihu (Bihu beneath the tree).
Baisago: TheBodo-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.[34]
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 aBihutoli.
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 tobohagi bidai, or farewell to theBohag month, which is similar performances held a month later.
Saat Bihu: Rongali Bihu also calledsaat 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.
Kongali Bihu (mid-October, also calledKati-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 householdtulsi 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 a piece of bamboo and reciterowa-khowa chants and spells to ward off pests and the evil eye. During the evening, cattle are fed specially made rice items calledpitha. Kati Bihu is known asKati Gasa by theBodo people andGathi Sainjora by theDimasa people. TheBodo people light lamps at the foot of thesiju (Euphorbia neriifolia) tree. This Bihu is also associated with the lighting ofakaxi gonga orakaxbonti, lamps at 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 inIndia, as well as Asia and Europe.Kati bihu is generally celebrated around 19 October, as it is almost mid-October.[35]
Bhogali Bihu (mid-January, also called Magh Bihu) comes from the wordBhog that is eating and enjoyment.[36] It is a harvest festival and marks the end of harvesting season. Since the granaries are full, there is a lot of feasting and eating during this period. On the eve of the day calleduruka, i.e., the last day ofpausa, menfolk, more particularly young men go to the field, preferably near a river, build a makeshift cottage calledBhelaghar with the hay of the harvest fields and the bonfire orMeji, . the most important thing for the night. During the night, they prepare food and there is community feasting everywhere. There is also the exchange of sweets and greetings at this time. The entire night (called Uruka) is spent around aMeji with people singing bihu songs, beatingDhol, 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 mainMeji. People gather around theMeji and throwPithas (rice cakes) and betel nuts to it while burning it at 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 the day. There are other conventional festivals observed by variousethnic-cultural groups. Me-dam-me-phi, Ali-aye-ligang, Porag, Garja, Hapsa Hatarnai, Kherai are few among them. The koch celebrates this bihu aspushna.[37]
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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.
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:
East Asia:
Ahom [aho]
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