Jitha Asthami- A rural ritual in Paschimanchal

 

It was the early September two years back, I was moving to Deulghata from Ajodhya Hills en route Sirkabad.  The journey was pleasant, the foothill of Ajodhya was greenery; I found upright dense sugarcane plants standing with unique configuration everywhere- I was ecstatic to see the natural beauty stretched along the road , and felt romantic all through  as well. Suddenly I saw queued motor vans, carts and matadors  , farmers hurriedly running ,their faces were not visible,  only  huge sugarcane bunches seen on  head , faces were coved with drooping leaves,  they  were busy in uploading canes  brought from the fields onto  the vehicles. I halted and met some  farmers who were cutting baby sugarcanes .

“What happened? Why are you cutting immature canes? Where will those go?”_ i asked

-“Tomorrow is Jita Asthami.. there is high demand for sugarcane plants. It is better to sell off now at high price.”-quick response came out.

I understood the importance of Sugarcane and its relationship with Jitha Asthami.

Jitha Asthami is a popular ceremony throughout Purulia. It is religiously observed across classes. Jitha Asthami brat is a strict celebrartion..this brat is a ‘Nirjala upabas’- complete fast without taking water or drinking. It is celebrated on the eight day of Aswin (Bengali calendar) for the well being of children. Married women participate in the ceremony.

Fulkumari of Dumurdihi celebrating this fast this year.   Jitaasthami brata starts at the end of Saptami and continue so long astami lasts. According to her, last year it was about 36 hours long fasting, however, the period is limited to 24 hrs this year. I inquired from her whether males could participate  in jita Asthami brata or not. She said “ in case of emergency, males do sometimes..but rare”.

The norms of celebration differs from area to area. Local customs govern the rituals. Normally,the brata as well as puja is held in the premises of household. However, in Dumurdihi, the community joins the festival.  Women in a group come to the Garamsthan (local deity) and put twigs of  karam or bat there.  Odd number of sugarcane plants are put there, it is fastened and  marked with turmeric.   An image of Jimutbahan is made with the kush.   Soaked & sprouted Kulthi, gram, rajma etc. are placed and offered to the deity. The fast is broken with taking mixed sprouted pulses. Cucumber is chewed on the moment of ending fast.

Women observing Brata receive new clothes from their paternal home.  Prasad is sent to relations .

In  Baghmundi, it is a kind of worshipping nature. Differnt types of twigs are planted at the alter of Tulshimanch. Mantras are iterated by Laya.  They recall Ma Durga, Raja Jimutbahan for children’s well being.

In Bishnupur , Devi Durga is welcomed from this auspicious day. Candles in front of the temple are lit in the evening daily till Dasami is over.

In Jharkhand it is called Jitia festival.

I wonder how mothers do  sacrifice and undertake pains for their children.

IND-Festival--A dying folk festival of Manbhum

(IND-UMBRELLA at Matha Pahar,Baghmundi):

It is the beginning of Bhadra-month in Bengali calender. Up land rice in the hilly areas is ready for harvest.  Bhumij- a tribe of  early settler in Chotonagpur plateau  who are  in numbers in Baghmuni, Barabhum, Manbazar and other parts of Purulia would celebrate festivals in sequence. They will perform age long Karam first followed by an another colorful occasion named IND.  The air will be bustled with folk-songs:
" Ind tanre eind othe
Chata tanre chata othe
Ogo kasi tanre basir sabdo"

The IND-flag  is raised in the ind-ground, umbrella is raised in the chata tanre, mellifluous flutes starts ringing in the banks of Kasai-river.  In the Bhumij dominated areas there are specific grounds marked forIND -festival as well as Chata-festival.  On the 11th day of Bhadra, immediate after the Karam festival, IND starts and it is one day event.
There is no history or documents witnessing the start of this festival. Again, there are different opinions on the IND-concept across places.
According to someone, the term IND means " My festival" in Mundari language, It is the festival of celebrating coronation of the king. Chotonagpur was ruled by Munda_tribe long long back. Mangra Munda was a powerful king . When he became too aged ,he desired  to relinquish his chair, and wanted to make Mani Mukut as the successor. On the very day, a royal procession participated by his subjects met in an open ground.  A white umbrella symbolizing  the crown was raised far above amidst chanting,music and merry dancing.  To memorize the historical event, the tribal celebrate ind.. This type of observing is still in vogue in Jharkhand where Mundas dominate. It is now a state level festival in Jharkhand.

Another version is ,ind connotes the name of Debraj Indra, the deity of  clouds and rains, On this day people assemble and seek the blessings of Indra for good rain  for good harvest.  As now, indra puja is done during ind-festival ,the event has become universal and not limited to any particular sect.Both tribal and non-tribal participate in  the  ind-program.
In course of time, Ind festival got patronage from kings,chiefs, zamindars etc. In Khatra, on this day a log of sal is erected traditionally by the Raj-family. The sacred sal is worshipped in the name of Lord Indra. Thereafter, a white flag is hoisted. The white flag symbolizes the tradition of raj0tantra. Worshiping  Indra is still now performed by the raj0family of Jhargram.
Similarly, in Barabhum of Purulia Ind is celebrated in a majestic way.
In Baghmundi, there is ind-tare where festival is held at matha. In kalimati, there are the clans of Dolgobinda Sing, Dinabandhu Sing who represented as powerful Mankis. Mankis were the Zamindars of 12 mouzas or villages. Now Mankis have lost their Zamindari  but did not lose their dignity. The inherited clan still hoists flags and worship lord indra.  It may be mentioned here that the umbrella is raised in convex-shape. This is in contrast to Chata parab where umbrella is raised in normal form by the King.  This is to me a submission to the King  by the Mankis who were subordinates to the King.

However, people of manbhum waits for the the day. This reminds the popular adage :

, " রুয়াঁই খুজে বাতাশ অার, নাড়ায় খুজে ইন্দ।" 

fragments of cotton are floated by air, similarly  the poor floats in Ind.

ind is the merry day to manbhum residents.

Kulthi (Horsegram) in Baghmundi, Ajodhya Hills

Kulthi (Horsegram) needs a relook and special attention for Paschimanchal. In my visit to Matha Jungle in Baghmundi last year I traveled a large  route in the hilly, sloppy, and undulating parts of Purulia. The year was a drought one.  The whole area I was moving did not receive rain for more than two & half months. It was probably the last week of October.  I saw parched lands, dry fields were crowded with herds, there was   little paddy crops anywhere. The entire situation was showing  a drought situation. However, I took a  bit halt at Dhanudi adjacent to Matha forest range and near to Pakhi Hillock- a place of tourism. As I approached to the hillock, I was surmised to see a greenery patches at the bottom of the hills. I got down & went to the field. A stout figure stood there.

“ hey.. what are you doing”?

-“ i ‘am managing my Kurtis”.

“ Kurtis?”

-“ yea.. some one calls it Kulthi”/

“ Where do you get water for farming”

“ you will not get any water-sources here. Kurti does not require water. This is a God gifted crop. “

I was fallen in love with the guy.  I came to know they are farming Kulthi traditionally under rainfed condition. It requires no fertilizer or chemicals. They sow it after rain ceases in September. In Bengali month Bhadra is the ideal time for seeding. Tar lands-the most uplands are covered with this crop. Some of the cultivators who harvest short duration paddy also follow kulthi as a second crop. Kulthi is used as a green fodder.  It is also used as dry fodder after the harvest as like straw. They use it as dal or other forms of recipe.

“How many acres you have planted? How much would you get? “

-“ five bighas..at least 10 mnds i will get.. There is local market for the produce.”

My acquaintance with Kulthi in a most disadvantaged part of Paschmanchal opened a series of questions and options on it. I tried to know more areas under this crop. I had a dialogue with Raghunath Dhan of Baghmundi. He is a young  and serving the agricultural department. He said “ Kulthi is basically favoured by the Mundas and other tribal of the hilly area. This is their alternative livelihood option, especially during drought period. Its production could be improved if high-yielding cultivars are introduced.  “.

In reality this crop is not prioritized in the crop-basket of Government programs. Rain-water Harvest, Integrated Water Management programs and others  may be tagged for extension of this crop. Screening of local HYV cultivars  may be identified, conserved and propagated.  Extension as well as researches on this crop  requires a goal for food security and nutritional safeguards of rural people of Paschimanchal.  We are advocating different kinds of fodder leaving this crop in isolation. We are giving attachment to Maize in hilly areas. Kulthi could be a mixed crop or second crop after maize. In low lying areas, in Bahal or kanali it could be tried as a Pyra crop.

Kulthi could be a good cover crop checking soil erosion. It will also add fertility to the soil.

I met a tribal woman in Sindurpur, Purulia-11. She fervently asked seed of Kulthi. She learnt about it from others in Ajodhya Hills.  I assured but do not know how far I would be successful.

 How do tribal honor this crop I  knew from Bipin Munda of Arsha.

In his words “Kulthi is interwoven with the culture of tribal of hilly tracts.  Mothers after delivery are given Kulthi-drink. This is done in a strictly religious manner.  Parents of the mothers bring Kulthi to her in-laws house, no matter  how far they live. “

Let Kulthi lives in the heart of tribal and in the lands of Paschimanchal.

PELICANS AT BARACHAKA :BANKURA

 

 

PELICANS AT BARACHAKA :BANKURA

August 18, 2013 at 10:46pm

Pelicans  have come to Barachaka.  ‘May God with us this year’- Pranotosh  Tudu whispered.  ‘They  are our guests.  So long they are withus  we are not afraid of  drought. Don’t you see  that we getting abundant rains since their arrival.  Lake is full with water.  We shall harvest more paddy this year. Ghungru  is with us,”-  At a first conversation  you may be puzzled with Tudus’ words. No, heis not alone all the members of Barachaka speak in the same voice.  Ghungru is the nick-name of Pelicansthere.  An old lady sitting in  a cot asked us  to sit  by her. She was telling the story. It wasabout four decades back  there wereconsecutive droughts  in Bankura.  They all suffered  in absence of rain. Suddenly, a group of birds arrived in their village.Co-incidentally  there was downpour.  Adibasis thought that  Burima (deity) -   has favored them at last. There is a sacred grove at the end of village. Within a week thousands and thousands pelicans came and took shelter in the trees of the grove.  The Pahan declared those birds are harbinger.They are sent by  God.  They got the link between pelican;s arrival and  rains. All the members began to watch them. They kept strong vigilance so that poachers do not hurt the birds.   Tribal took vows not to kill them or touch their flesh. God’s emissary  is  indeed sacred to them. Thus, Pelicans found a safe place.  The  most amazing is that tribal promised  not catch fish in the lake adjacent tovillages. Pelicans were happy catching fish there.  Thousands and thousands swim in the lake freely- no enemy is there to disturb their life style.  Sooner the birds  recognized Barachaka as a haven.    Myths surrounded the  innocent tribal.  This belief is going on. Tribal wait for their coming.

Pelicans now move to the roofs ofhouses. They chirp in a distinct voice. Children enjoy Pelicans.  This is rare any where,  Co-existence of men andbirds is   not seen any where. The birdsstay for about six months. During this period they lay eggs, hatch them and make them adults.  By this time winterstarts and pelicans leave Barachaka. Pelican;s departure  coincides paddy-harvest .

Pelicans come during rainy season. This time  water flows in the lands, creeks and rivers. This  helps Pelicans catching  fish, snails ,frogs etc. easily. Pelicans know that during winter there will be shortage of  food and thus they leave for other places where rain starts.

Barachaka is ideally situated .It is five k.ms away from Chhatna and near to Susunia hill  and G.Ghati. Natural topography ,flora &fauna  here  magnetize all.  I hope, Eco-based tourism could be developed here with minimum cost.    

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Crafts,Culture & Agriculture: Rakhi Festival for Harmony

Crafts,Culture & Agriculture: Rakhi Festival for Harmony: Rakhi Festival for Harmony August 9, 2014 at 10:16pm: Reproduced from earlier notes Tomorrow is the full moon day of Shravana. ...

Rakhi Festival for Harmony

Rakhi Festival for Harmony

August 9, 2014 at 10:16pm: Reproduced from earlier notes

Tomorrow is the full moon day of Shravana.  Rakhi will be celebrated throughout the country cutting across all classes of the society. On this auspicious day Malabar region observes Nariyal Purmimal festival. Here,  Coconut is offered to the Sea representing the deity of Varun. In the South Rakhi is commemorated as Avani Avittan while in North India as Rakhsabandhan.

The day  witnesses  joy & excitement everywhere in different forms,cultures and customs.  The common focus is the well being and protection of the man-kind.

Rakhi has many legendary stories. In Mahabharata  Krishna was tied with thread by Drupadi. Inturn Lord Krishna escaped her from the humiliation of undressing by the Kouravas. In another legendary, Laxmi put rakhi onto Baliand freed Lord Bishnu from his territory.

In Jain literature Rakhi /Rakhsabandha has been mentioned several times. It is pompously being celebrated by Jains since long time back.

Apart from mythological sayings,it is said that wife of the Great Alexander tied rakhi on Pru-the mighty king of India.In reorganization of rakhi Puru did not hurt Alexander and who returned safely.

The first recorded  Rakhi between two communities was found duringthe Moghal period under the regime of Humayun.  Katharina-the queen of Merwar sent Rakhi tothe King Humayun to protect her kingdom from  the invader Bahadur Sah . Interestingly, Humayun reached Merwar as soon as he received Rakhi-gift and  recovered the kingdom from Sah. Thishistorical evidence made Rakhi popular in Rajasthan.

 I may quote Rakhi popularity among non-Hindus written by the Mughal Emperor Jahangir in his memoirs,Tuzk-eJahangiri:
‘[On the occasion of the Raksha Bandhan festival] Hindu nobles would tie rakhis on my father’s hand, decorated with rubies, pearls and other precious jewels. When this became too much to bear, my father instructed them to tie only a simple silk thread on his hand. In my time the [Hindu] nobles also did the same, and then I also issued an order that they tie only a silk thread on my hand.’
Rakhi became a national festival during the reign of Akbar. From Al Badaoni’s account in Muntakhabut-Tawarikh,we learn that rakhi meant an amulet formed out of twisted linen rags andthe festival was celebrated by almost everyone in the emperor’s court. On theday of the festival, the courtiers and others adorned the Emperor’s wrist withbeautiful strings of silk, bejeweled with rubies, pearls and gems of great value. Jahangir described the festival as "Nighadasht" and celebrated it like his father.
Rakhi got community  festival irrespective of religion in Bengal by the hands of Rabindranath Tagore. He called upon both Hindus & Muslims on Rakhi day to revolt against Bengal Partition during 1911. Rakhi was exchanged irrespective of religion faith. Partition was annulled.
Let us observe Rakhi in asocial sense without hurting anybody and strengthen our society.

Need for Community based Eco-tourism at Barachaka

 (  Recent posts from many on Barachaka surfaced my memories. I am reproducing  my past experience again. It was posted in my Development blog:2012)

My recent visit to Barachaka tribal village near Chhatna, Bankura attributed to a strong mind-set for developing community based Eco-tourism there.  Creating an eco-tourist spot in Barachaka would definitely impact the tribal and nature. Rural tourism has been growing in a tremendous way.  A minimum effort and outlook can make appropriate tourism development here using habitats, landscapes, natural endowments, local culture and tribal values. Responsible tourism at Barachaka would help  generate awareness of and support for conservation of migratory Pelicans. The most value of tribal of the village for those birds is an exemplary living example for present and future generations- the practice of co-existence between birds and humans.

The concept of eco-tourism has changed from earlier thoughts. Now a day it does not identify eco-tourism as a centre of nature observation crowded by visitors and a place of marketing. The International Ecotourism Society has rightly defined ecotourism as responsible travel to natural areas that conserves the environment and sustains the well being of local people.

The term ‘community-based ecotourism’ takes this social dimension a stage further. This is a form of ecotourism where the local community has substantial control over, and involvement in its development and management, and a major proportion of the benefits remain within the community.

. Some further general characteristics of ecotourism have been identified by UNEP and the World Tourism Organization as:

• involving appreciation not only of nature, but also of indigenous cultures

prevailing in natural areas, as part of the visitor experience,

• containing education and interpretation as part of the tourist offer;

• generally, but not exclusively, organised for small groups by small, specialized

and locally owned businesses,

• minimizing negative impacts on the natural and socio-cultural environment;

• supporting the protection of natural areas by generating economic benefits

for the managers of natural areas;

• providing alternative income and employment for local communities;

• increasing local and visitor awareness on conservation

Barachaka-is uniquely situated in the heart of Bankura District.   This village is entirely inhabited by Santhals. They have been maintaining  their sanctuary  of sacred groves with different kinds of trees along with the traditional norms of not cutting or damaging trees. They worship the sacred place .Its a pride to them. For the last 35 -40 years Pelicans are taking shelter in the mini-forest of the village.

Pelicans know that the place is safe for them. Coexistence of Pelicans and tribal at the same place is a rare event. Tribal love them. They constantly watch them and keep them safe from poacher’s hand.  A big lake is there serving fish for Pelicans. Apart, some water-bodies also supply food for Pelicans. This situation is going on . Tribal do not catch fish from ponds so that pelicans do not get fish.  Nature’s love is the morale of the village.   Within short distance from Barachaka one can go to Susunia or G-Ghati,Amarkanan  for pleasure .Chatna-the place of Chandidas is also an another attraction from here. There are vast untapped lands for plantations. Keeping all these information a-priori  there can be a community managed tourism centre here.

 The process of developing community based tourism needs planning,developing and managing resources and available natural resources . Visitors’ provision for access to natural and tribal culture heritage ,accommodation ,transport and arts& handicrafts of local people  are to be prioritized before launching such program.

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Appropriate recreational and special interest activities, such as trail walking,photography and participatory conservation programmes, may also be part of Ecotourism. This kind of sustainable use relies on local knowledge, provides significant local income, and encourages communities to place a high value on wildlife, resulting in net Conservation benefits.