I spent my childhood and adolescence in the village of Mahadevpur in Bam. Even though I left Bam for higher education and a career more than sixty years ago, the memories of those early days are still vivid and alive in my mind. This memoir article focuses on the historical and diverse Bam in the southwestern part of the Cachar district. Here, some details of the geographical and cultural features of Bam, its population, lifestyle, struggles of the indigenous people and its social and religious rituals and customs are highlighted.
A clear picture of rural life at
that time emerges through the public life, infrastructure, communication system,
and activities of various levels of society in Bam.
Over time, the nature and
society of Bam have changed a lot, but even within that change, a hidden
history remains, which is still deeply rooted in my heart. This memoir about
the people of Bam, their culture and tradition will take the readers on a different
journey. The Bam region is a historically and culturally rich place, famous for
its natural beauty and diverse traditions. It will provide an opportunity to
look back at the past.
When Bam was first settled,
everyone was very brave and hardworking. They had to face various difficult
situations. Wild animals, especially tigers, are a problem. Tigers used to come
to the village and kill domestic animals like cows and goats, foxes took away
ducks, buffaloes, goats, etc. Black fever rage was high. With all these
problems, Taba has been established. With a concerted effort, you were able to
face all odds.
In every house, the inhabitants
planted mango, jam, kathal, amalaki, lemon, guava, and other trees, rattan, and
bamboo, such as barua, betua, jai, etc.,
in their houses.
And on the 13th, this nor'wester
storm would would strike with tremendous force. Sometimes, these storms would
blow away the fragile houses.
During the terrifying storms,
frightened residents would close their doors and pray loudly together. Muslims
would loudly say, "O God, protect this house made of reeds and mud,"
and Hindus, seeking refuge in their deities, would say, "Hari Bol, Hari
Bol," accompanied by ululation. Hindus also said, like the Muslims,
"O God, protect this house made of reeds and mud." The more intense
the storm became, the louder their prayers grew. The sound of their prayers
would rise and fall in rhythm with the roar of the storm.
Every house had an earthen
floor, which the women of the household kept clean. They regularly applied a
fresh coating to the floor using a mixture of mud and cow dung, which was
locally called 'ghar lepa' (house plastering). Often, they would decorate it
artistically with alpana (traditional folk art).
Their routes of travel followed
the banks of rivers and streams. Gradually, villages began to develop on both
banks of the Rukni River.
Simultaneously, villages also sprang up in other areas. People felt the
need to exchange goods and food, and a market developed at the confluence of
the Rukni and Dhalai streams. At the time of settlement, people were unaware
that the Mizos had control over this region, so when the market first started,
the Lushais frequently caused trouble. They created disturbances in the market,
and frequent fights broke out. Finally, the Mizos were defeated, and the
disturbances stopped. Dimasa (Barman) people lived here. In the Dimasa
language, fighting is called "Dhalai Ba." From this "Dhalai
Ba," the name Dhalai, and later Bhagabazar, originated. After Dhalai,
another market, Bhagabazar, developed in this region. Currently, both Dhalai
and Bhagabazar are business centres. The centre.
In Dholai, the market was held
every Monday and Thursday, and in Bhaga, it was held every Tuesday and
Saturday. Traders would set up shops in small 'bachoi' huts, selling groceries,
fancy goods, clothes, shoes, etc., while vegetables, rice, fish, and other
items were sold in the open market area. In the evenings, torches were lit in
the shops. These torches were not only used in the market but also when travelling
at night. Some hurricane lamps were also used.
During this time, earthen, iron,
and brass oil lamps were used at night. Wooden lamp stands were made to hold
these lamps. Among the most essential items of that time were salt, kerosene,
and matches. When needed, women would even borrow these three items. Salt was
borrowed using a cup or a tobacco pipe, kerosene in a tin container, and
matches by counting the sticks. Hearing about these things now brings a smile
to our faces, but that is how it was back then.
During the settlement period,
agriculture was the means of livelihood. Two crops were harvested annually. One
was the Aus rice, which was cultivated and sown in the fields during the summer
months of Falgun and Chaitra, and the harvest was gathered in Asharh and
Shravan. The second was the Shail rice, which was the main crop. Shail rice
seedlings were prepared and planted in Shravan and Bhadra, and the harvest was
reaped in Agrahayan and Poush. Besides rice, mustard was also cultivated in
large quantities as a Rabi crop during the autumn season. Various kinds of
vegetables, sesame, lentils, and peas were cultivated. There were no roads; the
only means of transportation and import/export of goods was the Rukni River.
People used boats and bamboo rafts to transport goods to and from the market.
On Mondays and Thursdays, oranges, bay leaves, ginger, and other goods from the
Lushai Hills district (Mizoram) would arrive via this river on bamboo rafts.
Contractors would transport bamboo and timber from Mizoram to Silchar via this
river during the rainy season by tying them into rafts.
The Rukni River was an important
route for timber transport from the Lushai Hills district of Mizoram to
Silchar. Forest contractors would obtain forest leases on an annual basis and
collect timber from the Lushai Hills district. During the rainy season, the
timber was floated down the Rukni River to Silchar in large rafts. In the
winter, when the water level of the Rukni River decreased, the contractors
would use elephants to push hundreds of logs downstream. This business of
collecting timber from the forests and hills was known as 'Bon Kam' or
'Bhitikam', and at that time, it was a very profitable and respectable
business.
Besides boats, bullock carts
were used in some places for transporting goods and for travel.
Kabuganj was the nearest bus
station to the area; to go to Silchar, people would walk 10-15 km early in the
morning to Kabuganj and then board a bus. Dhalai Bazaar had the only post
office in the area. The postman delivered letters in Dhalai Bazaar on market
days, which were Monday and Thursday, and in Bhaga Bazaar on Tuesdays and
Saturdays.
Paddy was the medium of trade
exchange. On weekly market days, people would buy their necessities such as
salt, matches, and kerosene oil. Usually, they would raise the cash for these
small purchases by selling two or three measures of rice. There were no rice
mills then, so women would prepare rice using a mortar and pestle or a husking
lever. This was extremely laborious work.
Peddlers would sell puffed rice,
soap, soda, betel leaves, bidis, oranges, yoghurt, sweets, fish, dried fish,
etc., in the villages, and in return, they would take paddy.
Besides paddy and rice, farmers
also earned some money by selling fruits, betel nuts, jute, eggs, ducks,
chickens, etc. The weights and measures were also different. Paddy and rice
were measured with a stick. The stick was made of bamboo. One stick held the
equivalent of 2 kg of paddy or rice in today's measurements. 20 sticks made one
maund. The calculation was done as 1 stick, 2 sticks, 1 maund, 2 maunds, and so
on. 4 chhataks = 1 poa, 4 poas = 1 seer; this was also used for weighing oil
and lentils. Gold and silver were measured in tolas. Counting numbers went up
to 20. 20 items made one kuri, for example, one kuri of climbing perch fish. 21
= one kuri and one. Hali = 4 items make one hali. 1 hali of eggs, 1 hali of
oranges, 1 hali of bananas. Some things were counted in 'pon'. 1 pon of betel
nuts; betel nuts were counted in 'bhi', 400 pieces make one 'bhi', betel leaves
were counted in bunches of 20, 6 bunches make one pai.
Some things were also sold in
bundles, such as bundles of fish, bundles of vegetables, bundles of radishes,
bundles of drumsticks, bundles of taro, bundles of bamboo shoots. These are
just a few examples. Even though the village women were not educated, they knew
these calculations very well.
After harvesting the paddy,
there was a period of leisure for a few months starting from Poush Sankranti.
There were no radios, televisions, or mobile phones like today. They had many
ways to spend their leisure time. Buffalo fighting was a long-standing and
popular game in many villages of Bengal, locally known as 'Bhoisor or Boyarer
Larai'. This competition was held in the months of Agrahayan or Poush, after
the harvest, in a large open field. The strongest and most aggressive buffalo
from different villages were brought to compete in this fight. The owners
raised their buffaloes with special care and fed them special diets to increase
their strength and endurance.
During the fight, the buffalo
would demonstrate their strength and dominance by pushing each other with all
their might using their horns. Spectators from nearby villages would gather in
large numbers to cheer on their favourite buffaloes. The fight continued until
one buffalo ran away or was clearly defeated, which marked the end of the
fight.
At the end of the month of
Kartik, on Bhula Bhuli Day, i.e., Kartik Sankranti, the villagers would gather
and go fishing collectively in the Rukni River using polo (a traditional bamboo
fishing tool) and other fishing equipment.
Sometimes, during the winter,
magicians would come to Bhagbazar or Dhalai market and perform magic shows.
They would mesmerise the villagers with their magic tricks.
People would then spend their
time collecting honey in the forest, fishing, hunting animals, and visiting the
homes of their maternal uncles, aunts, and paternal aunts. Boys would play
various games such as kabaddi, football, Tangal Bengi (a stick game), and
flying kites. Sometimes they would go on picnics. After Durga Puja, the boys
would go to the gardens to watch Jatra (folk theatre) performances. Girls would
play games like Phulguti, Bandi, Kanamaachi (blind man's bluff), hide-and-seek,
cooking games, and Kanya Khela (doll play). In the month of Magh, the girls of
the neighbourhood would gather at one house to have a Tupa. Tupa: The girls
would collectively prepare food and spend the whole day singing, dancing, and
playing games. Mothers and older sisters would make very beautiful dolls for
the girls using cloth, some of which were male dolls and others female. Some
girls had boy dolls, and others had girl dolls. After playing, the dolls were
carefully put away. On the day of Chaitra Sankranti, neighbours were invited,
and a wedding ceremony was held for the dolls. Wedding songs were sung, and
curd, flattened rice, patishapta (a type of pancake), and semolina were served.
After the wedding, a raft was made, and the doll bride and groom were floated
down the river. In June and July, football competitions were held in the
villages, like tournaments today. People sometimes recited Kirtan, Ramayana,
Mahabharata, and Gita, and women would gather in a house to sing songs and
perform Dhamail (a type of folk dance). In the months of Poush and Magh, women
made chunga (a type of sticky rice cooked in steam in raw bamboo pipes) and
various kinds of pithas (rice cakes). In the month of Magh, in some villages,
to appease the tiger, a service was organised for the tiger god, food was
prepared in the field, and a feast was offered to the tiger in a distant field
so that the tiger would be pleased and not harm the village. Weddings also took
place during the months of Magh and Falgun. During this time, Kirtan was organised
in some houses, and Doff Yatra (a type of folk performance) was also organised
in the villages. Games like Kabaddi, Tangal Bengi, Phulguti, Bandi, and Kanya
Khela are not played anymore. Mahadev Pur's Kutil Ray was a renowned Kirtan
singer. After Durga Puja, he would perform plays like Nauka Bilas, Manasa
Mangal, Data Karna, Rupban, Behula Lakshindar, etc., in various villages,
winning the hearts of the audience.
Like other places, there was a
beautiful and active social system in Bam. This system was prevalent, with
slight variations, among all the communities residing there. A society
consisting of 15-20 families was formed in the village, which was called a 'Khanda
Samaj' (sub-society). These sub-societies were formed based on the number of
houses/families in the village. However, each village had 2 to 4 sub-societies.
Each sub-society had a headman, and the society functioned under his guidance.
In every Hindu society, there was a priest who conducted the worship,
festivals, and ceremonies of the society and provided advice on religious
matters. In Muslim societies, the Maulvis (religious leaders) provided
spiritual and religious guidance to the community.
After the sub-society came the
'Panch Samaj' (five-society), which was composed of several sub-societies.
After the Panch Samaj came the 'Baro Samaj' (twelve-society), which was formed
from several Panch Samajes. Besides religious and spiritual matters, these
societies also had the authority to deal with various types of criminal offences
and their resolution. If a person committed a crime, they were punished. The
punishments included seeking forgiveness with a betel leaf offering, paying a
fine, performing penance, and offering prayers to the deities. For serious offences,
the person was ostracised (excommunicated). Generally, the Baro Samaj discussed
and resolved serious crimes and developmental issues.
The people of the society
provided help and cooperation to every family in the society during all kinds
of calamities, misfortunes, and ceremonies. Some names of those who made
significant efforts in the formation and management of the society in Bam are
given below. From Dulal village: Mathura Nath Sharma, Tularam Biswas, Upendra
Chandra Nath Laskar, Madhab Chandra Nath Majumdar. From Mahadebpur: Krishna
Jivan Purkayastha, Dhananjay Chakraborty, Chintamani Purkayastha, Rupcharan
Barabhuiya, Rajmani Roy Chowdhury, Dinesh Chandra Purkayastha, Surya Mani
Laskar, Upendra Biswas, Ras Mani Laskar, Debendra Barabhuiya. From Ram Prasad
village: Brajamani Singh, from Sada village: Krishnacharan Barman, from
Devipur: Jaymani Das, from Gajalgat: Kulendra Chandra Biswas, from Jivan
village: Krishnadhan Barman, from Sapta village: Bipin Chandra Laskar, from
Islamabad: Sajid Raja Majumdar, Maulana Masad Ali Barabhuiya, from Ban village:
Mosaid Ali Chowdhury, Anfar Ali Laskar (Anfar Panchait), Maulvi Abdur Razzak
Chowdhury, Irfan Ali Laskar, Chhayar Uddin Laskar, Muzammil Ali Laskar, Abdul
Matlib Barabhuiya (Katai Ali), from Hawaithang: Sarpanch Mosarraf Ali Laskar
and Zamir Uddin Laskar, from Rajghat: Hurmat Ali Chowdhury, Yusuf Mia
Chowdhury, Abdul Aziz Laskar (Kala Panchait), from Aradhanpur: Mahendra Mohan
Sikdar, from Dhalai Bazar: Hiralal Dutta, from Sada village: Nareshwar Barman,
from Sapta village: Rashid Ali Barabhuiya, Mokaddas Ali Barabhuiya, Tutiraja.
Borobhuiya, Abdul Motlib Borobhuiya (Minister), Ramesh Chandra Das of
Jamalpur, Nur Ali Chowdhury (Nur Ali Doctor), and Munshi Habib Ali Borobhuiya
of Joydhanpur.
Before the establishment of schools, there were "Tols" for the
education of Hindus and "Madrasas" among Muslims. For the education
of Muslim children, the century-old Darul Faiz Madrasa was established in
Rajghat village in Bam in 1917. These were religion-based. Therefore,
scriptures, character building, etc., were taught. However, there was no Tol in
Bam at that time. Brahmins educated their children at their own homes. Some
people educated their children at home and taught the willing children of their
neighbours. Motiram Das of Mahadebpur was a teacher in Hailakandi. After
retirement, he came to Bam and started teaching some children at home.
At that time, due to the lack of paper, pens, and slates, teaching was
done using tamarind seeds, banana leaves, and reed pens.
However, the beginning of modern school education in Bam took place
quite early compared to the developed and advanced regions near Silchar town.
In 1895, three lower primary schools were established in Bam. Later, in 1922,
the Bam Nityananda M.E. School was established, which was upgraded to a high
school in 1938 and is currently known as 'Bam Nityananda Multipurpose Higher
Secondary School'. This school has illuminated Bam with the light of modern
education.
The contribution of the then students in the formation of Bam Nityananda
High School was also immense. The students went to distant villages to collect
donations for the school. Paddy was given as a donation. The students carried
this paddy to the school. Moreover, they would collect money for the school by
performing games and sports in tea gardens and other places, and this money was
spent on the development of the school. In the 1961 language movement, besides
the school students, the villagers also actively participated in demanding the
status of Bengali as a state language in Assam.
In my childhood, I saw the Rukni River flowing with great force during
the months of Shravan and Bhadra, carrying logs and bamboo.
The ferry service would be suspended for a day or two.
Whirlpools would form in the river. Occasionally, dolphins would
surface. We would go to the riverbank early in the morning to see all these
sights. The young men would go to the fields early in the morning. Towards the
end of Bhadra, white flowers would bloom in the reed forests along the banks of
the Rukni River, flocks of white egrets would fill the sky, Bakul flowers would
hang from the trees, and houses would be adorned with white, red, and yellow
Ketaki flowers, and the air would be filled with the fragrance of Shiuli
flowers in the early morning. In the month of Kartik, the fields on the left
bank were lush green; in the month of Agrahayan, the entire field would be
filled with a golden yellow colour. The farmers would begin harvesting the
paddy.
The river water would recede, and in
the mornings, we would play in the river, swim, and cross to the market on the
other side in knee-deep water. We would walk across the river to go to school.
After Poush Sankranti, the entire field would be empty, with cows and buffaloes
grazing;
Occasionally,
boys would play danguti (a traditional game) and fly kites. And during the
months of Magh and Falgun, wedding processions would pass through this field.
The groom would sometimes go to the wedding on horseback and sometimes on foot;
we would run towards the field upon hearing the band party to see the groom.
During the rainy season, students from across the Rukni River would come to
school by crossing on bamboo bridges from Punir Par. They would cross the
fast-flowing Rukni River in small boats at the Rukni school ghat or market ghat
through the muddy water; the elders would hold the younger ones while crossing;
and also while disembarking. Many times, we fell into the water while the boat
was docking at the shore; the elders would hold our books and notebooks and
pull us out of the water. The Rukni River is a witness to many events in Bam,
and is also a part of its joys, sorrows, and culture.
Those
who have contributed to the field of education in Bam are all memorable and
revered by us. Some of their names are given below:
1.
Manikya Chandra Nath Lasker.
2.
Rajkishore Lasker.
3.
Manikya Chandra Sinha, Kabyaratna.
4.
Mahendra Chandra Sikdar.
5.
Maulana Arzad Ali Chowdhury.
6.
Raj Mohan Barbhuiya.
7.
Golap Sinha. Brajamani Singh.
8.
Kumesh Chandra Nath.
9.
Nalini Kanta Das.
10.
Kunjabihari Sinha.
11.
Pandit Nabadeep Mishra.
12.
Maulvi Abdul Razzaq Chowdhury.
13.
Nab Kumar Das.
14.
Jyotish Chakraborty.
15.
Manmohan Das.
16.
Satish Chandra Nath.
17.
Matsin Ali Bobbhooia.
18.
Kumudini Das.
19.
Madhubala Biswas.
20.
Madhav Chandra Sinha.
21.
His Highness.
22.
Sunita Shuklaveedya.
23.
Kutiful Begum Babbhuiya
24
Sunil Chakraborty.
25.
Kabunamoy Nath Laskab.
26.
Great joy.
27.
Vinod Bihabi Nath. Moreover, all the teachers who were appointed by the time
the school opened have passed away.
Perhaps before 1918 Perhaps
before 1918 there was no doctor or dispensary in Bam. . It is estimated that in
the year 1918 Mahendra Chandra Patni of
Devipur passed LMP. He was the first doctor of Dholai dispensary. Late Mahendra Chandra Patni was a
popular doctor. He did public service till his death. Mahendra Babu contested
the Legislative Assembly elections as an independent candidate. About forty
years later, another mini-dispensary was established at Bidyavatanpur.
Before that, there was the
practice of rural treatment using grass, vine, Jhar, Fuk, Tantra, Mantra, and
Kabiraji. During this time, there were more outbreaks of diseases like cholera,
malaria, black fever, spring fever, etc., besides, there were cold, fever,
vomiting, and stomach pain.
To get firewood from all
these beetles, the villagers used to sprinkle cowpeas with brooms, and in the evening,
they used to burn incense to repel mosquitoes. Cow buffaloes used to clean the
house and smoke it in the evening to kill mosquitoes and other organisms. In
those days, people used to wash clothes due to a lack of soap. Ritaguti was
found in forests along riverbanks. Fragmentation is still in practice. Neem,
amoeba dal, and datun were used as toothpastes. Wood was used as charcoal, to
light tobacco, and powdered paste. The water from rivers, ponds, and wells was
purified with alum or lime before drinking. Sometimes, if the water was clean,
it was drunk without purification. Sometimes, phenyl and kerosene were used
around the house to repel leeches, snakes, and other insects.
For illnesses, rural
medicines were available at home or near the house. Along with the medicine,
dietary restrictions and traditional practices were followed. Some details of
rural treatment are given below:
1. Fever - Drinking water
infused with chirata leaves. Water compresses, cold compresses, massaging the
head, hands, and feet, and drinking coconut water.
2. Cold and cough -
Gargling with warm salt water. Eating mustard or radish paste with rice,
consuming basil leaves with honey, vasaka leaf juice with honey, and ginger.
3. Bloating, stomach ache
- Salt, ginger, salt, and garlic paste (prepared with mantras), hot water
compress with a bottle. Consuming Bhadali leaves, Rujanti leaves, Agar Jali,
Tunimanki broth, eggplant, and raw banana curry, and Triphala water.
4. Headache, high blood
pressure - Washing the head in the morning with tamarind and Thekkar hookah
water. Head massage with oil, drinking Thekkar water.
5. Boils, sores - Washing
with boiled neem leaves and applying coconut oil and camphor.
6. Cuts and bleeding -
Crushing marigold leaves or Bishalya Karani leaves and turmeric, and tying them
with a cloth.
7. For muscle pain -
massage with warm mustard oil and tie it with Akanda leaves or betel leaves.
In fact, vines, leaves,
and our other food items were used as medicine. Sometimes by grinding them,
sometimes by making a paste, and sometimes with the help of mantras.
Among the leaves are
neem, basil, vasaka, lemon, Badali creeper, Tunimanki, mint, Aichla leaves,
marigold leaves, Chirata leaves, water spinach, bay leaves, Akanda leaves,
Rujanti, bamboo leaves, Agarjali, Jiotman (Lemongrass), etc.
Among the fruits are
amla, hog plum, bahera, haritaki, lemon, coconut, star fruit, papaya, banana,
black plum, guava, pineapple, pomegranate, bael, hog plum, elephant apple,
satkara, thekar, tamarind, amburuj, and tukma. The juice of some fruits was
used as medicine. Among the seeds used were mustard, coriander, fenugreek,
cumin, fennel, black pepper, cloves, turmeric, ginger, garlic, onion, green
chillies, honey, jaggery, and rock salt, which were used as medicine along with
food. Papaya, eggplant, and raw bananas were used in the diet.
Kavirajs (traditional
physicians), Mullas, or some Tantrics (people knowledgeable in Tantra and
mantras) would cure diseases by reciting mantras over salt, oil, and water. In
serious illnesses, these Tantrics would offer pigeons, chickens, ducks, goats,
or dwarf cows on behalf of the patient to ward off ghosts, spirits, and demons.
For the treatment of serious diseases, Kavirajs and Mullas would sometimes stay
at the patient's house for several days to provide treatment.
Some patients also sought
refuge with Pirs and ascetics for treatment. They would offer prayers or
arrange for worship at temples. In almost every village, there were experienced
women (midwives) to look after childbirth and the mother. They would provide
all kinds of assistance to the expectant mother.
For snake bites, people
would go to an Ojah (snake charmer), who would remove the poison by chanting
mantras. Swargiya Rashmani Lasker of Mahadevpur was a renowned Ojah, and there
were other Ojahs as well.
Treatment was also
available for dog and cat bites. The Kavirajs would give the patient betel
leaves, betel nuts, and tree roots to eat after reciting mantras over them, and
would also perform an exorcism on the wound. Shital Das of Devipur was one such
traditional physician.
Among the Kavirajs, the
name of Nagendra Kaviraj of Dulal village is noteworthy. Among the Mullahs, the
names of Fesai Mullah of Saptagram, Motlib Mullah and Qari Abdul Hamid of
Bangram, and Enayetullah Chowdhury Miasab of Rajghat are particularly noteworthy.
In every treatment, the importance of diet was considered equal to that of
medicine.
Before 1953-54, besides
the Mullahs and Kavirajs (traditional healers), some people knew tantra and
mantra (occult practices). However, most of them were possessed by evil
spirits. They knew magic, spells, hypnotism, and how to cast curses through
mantras. They could even tame wild animals. Perhaps many will not believe this.
But I am saying this from my own experience. In our village (Mahadevpur), there
was a man named Labbaram Das, who used to cut trees and do similar work, and he
knew these magical arts. When he went to someone's house in the village, before
entering the house, he would ask people with wounds, cuts, or skin diseases to
move away, and he would ask them to tie a broom to a gourd and pumpkin plants
because if his gaze fell on something that was diseased, it would not heal
quickly. This magic is called 'Thama'. He or other people who knew this kind of
magic would cure the 'Thama' with charmed water. If it were a vegetable, it
would rot. The villagers also knew this. So, they did it this way.
When I was in the fourth
grade, one day my classmate Badal told us, "Tomorrow we will go to the
jungle to see a tiger. With Uncle Labbaram." "Those who are brave,
come along!" Saying this, he went straight to Uncle Labbaram's house. Badal
directly said, "Uncle, take us to the jungle with you tomorrow. We haven't
seen the jungle, so please take us with you." Uncle said, "It's a
jungle, after all. There are all sorts of animals here. You never know what
might happen." After much persuasion, he said, "Okay. Get your
parents' permission and come tomorrow at 7 AM."
The next day at 7 AM, we
set off with Lob Kaka. After crossing Dhalai village, we entered the forest. At
that time, Lob Kaka plucked some Kirttha leaves for all of us and told us to
keep them with us. He said that if we kept these leaves, a poisonous vine
called Chutra would not be able to harm us. He told us not to talk at all, but
to communicate only through gestures, and to stay together. He told me to stay
close to him. After walking about 1 km, we suddenly heard a sound. We had been
watching monkeys and birds along the way. He told us to stop at the sound. We
stopped. He gestured towards a mound with his hand. We saw a tiger approaching.
He took some dust from the ground, chanted a mantra, and threw it towards the
tiger. The tiger sat down facing him. He told us to continue walking. We moved
forward fearfully after seeing the tiger. After going some distance, we saw a
forest worker making tea in a bamboo tube by the side of a stream. Lob Kaka
greeted him and said that these people had never seen the forest before, so he
had brought them to show it to them. That gentleman gave us flattened rice and
jaggery to eat. After a while, we returned, and we encountered the tiger again;
the tiger was still in the same place. Lob Kaka again took some dust, chanted a
mantra, and threw it towards the tiger, and said, "Go, please forgive
us."
We reached Dholai
village, where jaggery was being made from sugarcane juice in a house. At that
time, many people, especially those living on the banks of the Rukni River and
in the "Tuk" area of Rukni, cultivated sugarcane. They made jaggery
from the sugarcane. They sold jaggery and used it at home with tea and in
making various sweets. The use of sugar was less common. Here, the host family
gave us the top layer of jaggery in a cup. Then, after taking us a short
distance, Uncle Lab said, "You have seen both the jungle and the tiger,
now go home, everyone is worried. I have more work to do." This is how I
witnessed the power of mantras.
Now let's talk about homoeopathy.
Homoeopathic treatment also started in Bam within the 1940s. Among the homoeopathic
doctors of that time were Kunj Bihari Sinha, a teacher at Bam Nityananda High
School; Manmohan Das, a teacher from Mahadevpur; a Vaishnava from the ashram in
Devipur; Mahmud Hasan Chowdhury, a teacher from Rajghat; Krishna Mohan Das from
Devipur; and Mona Dutta from Dhalai Bazar. A pharmacy was also opened in Dhalai
Bazar at this time. This is how healthcare services were provided in old Bam.
Festivals of Bam: There
is a saying in Bengal - "Thirteen festivals in twelve months".
Despite the difficulties of roads and communication, these thirteen festivals
in twelve months have been celebrated in Bam since its settlement. On the 1st of
Baisakh, the New Year's Day, the journey of the new year begins with worship,
feasting, and joy. In the month of Ashar, there is the Ratha Yatra of Shri Shri
Jagannath Dev, Ambubachi, Shri Krishna's Jhulan Yatra, and Shravani (Manasa)
Puja. In Bhadra, the Hindi-speaking villages celebrated the Teej Puja with
enthusiasm. In this puja, women worship Mother Parvati, Lord Shiva, and
Ganesha.
Shri Krishna's
Janmashtami was also celebrated in this month, just as it is done now. I think
it would be good to say something about Janmashtami. Shri Krishna's Janmashtami
is celebrated in the month of Bhadra, on the eighth day of the dark fortnight,
under the Rohini constellation. On that day, Lord Krishna, the eighth
incarnation of Lord Vishnu, was born in the prison of Mathura as the son of
Princess Devaki, daughter of King Ugrasena of Mathura, and Vasudeva. Fearing
his wicked uncle, Prince Kamsa, Vasudeva crossed the Yamuna River at night
amidst a terrible storm and left his son in Gokul at Nanda's house. King Nanda
and Yashoda raised Krishna. Krishna's childhood and his divine pastimes took
place in Gokul. Once, Prince Kamsa, plotting to kill Shri Krishna and his
brother Balarama, invited them to Mathura. There, they killed the wicked Kamsa
and freed their parents and maternal grandfather from prison.
The people were freed
from oppression. Lord Shri Krishna is the protector of truth, righteousness,
and virtuous people, and the destroyer of the unrighteous and oppressors.
Besides the village
community centre, in some houses or other places, a pavilion was erected, and
an idol of Shri Krishna was installed. Worship, songs, and Dhamail dance would
begin in the evening. The Dhamail dance is a traditional dance not only of the
village of Barai but also of other places. The festival comes alive through the
Dhamail dance and songs. The women would begin the ceremony by praising the
Lord. These events were conducted by the women of the village, who were very
proficient in Dhamail, songs, and dance. Among them was a renowned woman,
Bidumani Das, the mother of teacher Manmohan Das of Mahadevpur. She conducted
these programs not only in her own village but also in other villages.
Some songs of Janmashtami
are given below:
“When only one watch of
the night remained, she lay down to sleep, and at that time Devaki had a dream,
a four-armed figure holding a conch, discus, mace, and lotus, sitting by her
head, calling out 'Mother, Mother,' 'O Vasudeva, who appeared to me in a dream,
the one holding the conch, discus, and mace, sitting by my head, calling me
'Mother' again and again.'”
“Ten months were
completed, and labour pains came, Vasudeva wondered what would happen. Seeing
the suffering ahead, Narayana was born in Devaki's womb. He came to the mortal
world to relieve the burden of the earth. It was the night of the month of
Bhadra, the eighth day of the Rohini lunar mansion, at that time the Lord of
the world was born, when Krishna was born in Devaki's womb, the gods showered flowers
in Mathura.”
In this way, songs and
Dhamail continued until midnight, the time of Shri Krishna's birth, and the
night passed in joy and merriment with the distribution of prasad (offerings).
At dawn it started again, "Get up and see Chandmukh, Oh Nandghosh, wake up
and see Chandmukh, the child born in sleep, Amit. I do not know anything. I
woke up after hearing the cry, hearing Yashoda's words and seeing Ghosh Aila,
i.e. Harshit Chawal"
"Krishna Janmila
Shuni Aila Nabadamuni Binawab kabe habidhvani, Brahma Aila Hansa sat, Indra
Aila Oibabat, Bani Lakshmi Paddy Durbara in hand, Lion and bull ride Aila Shiva
Shankara, Ganga Makre."
"I heard the good
news that Garg Muni Panji Puthi Anila, with his own hands, Habshit Nandabaja
Kabila, all seated in the puja seats according to rules." In this way, the
festival continues till the wee hours of the morning, fruits, khichuri, dalna,
curd, etc. are distributed.
Mahalaya in the Ashwin
month before Janmashtami, Pav Durga Pujab. Ashwin month and the last day of
Krishna's day, i.e. Amavasyai Mahalaya. This day is the end for the father and
the beginning for the goddess. Sesame seeds, rice, and water are offered for
worship on that day. At 4 a.m., people used to go to the banks of the river to
enjoy themselves. When the opportunity came to listen to the radio, people used
to listen to Chandi in the gentle voice of Vibenda from 4 a.m. It is said that
on Mahalaya day, Goddess Durga kills Mahishasura and the dead are taken to the
people. From Mahalaya day, the pace of preparation for Durga Puja is
intensified.
Durga Puja after a few
days in Mahalaya. Durga Puja is a major Hindu Bengali festival. With the
arrival of autumn, preparations for Durga Puja begin. People clean and decorate
their homes, buy new clothes, construct the puja pandals, sculpt the idols, and
almost all the preparations for the puja are completed.
On the 6th day, people bury bell trees under
Tulsi and burn stones in the evening and light incense and lamps. That day is
called Durga Shasti or Bilba Shasti.
3 days of Puja on the
sixth day of Mahasaptami, Mahashtami, and Mahanavmiva. From Bhoba, pujacharana,
anjali offering, prasad distribution, abati, and cultural programs continue.
Puja takes place in the morning on the tenth day. After worshipping, women
offer sweet, vermilion, etc. to the goddess and then put them on each other. In
the afternoon, the idol is bathed in a river or other body of water. In the
evening, the Vijaya conference was held in the mandap. Where peaceful water,
Apajita, is given and sweet mouths are followed by hugs, Baradeva Pranam is
recited and good wishes are exchanged. On the tenth day Maa Durga Bhava killed
Sri Bamachandra Bakhasbaj Bhavan and gained victory, so this day is called
Vijaya Dashami.
Goddess Durga appeared to
destroy the ungodly, tyrannical, ugly Mahishasuba and to establish peace,
religion, happiness and prosperity in the world. Durga Puja symbolises the destruction
of evil energy and good energy.
It is also called Basanti
Puja as Baja Subath performed the Goddess Puja in spring.
During the Dwapava era,
Vishnu avatar Dasavath putra Vaam Bakshasavaj performed the goddess Bodhan
during the sabbath. During the Sabbath, the deities are sleeping, so no worship
is done during that time. Because this puja was performed at an unusual time,
it is also called Akalbodhan (untimely invocation). Pleased by Lord Rama's
prayers, the goddess granted Rama the boon of slaying Ravana, the king of the
demons, and Rama killed Ravana, thus destroying evil forces and establishing
good forces on earth.
Before 1953-54, there
were no proper transportation facilities in Bam. Therefore, all kinds of
communication and movement were limited to within Bam itself. Roads, vehicles,
and other communication facilities were not available as they are now. Although
these facilities were not available, the people of Bam have been celebrating
their festivals and ceremonies according to their means since the time of their
settlement.
At that time, there was
no idol worship in Bam. The villagers, along with the people of their
community, would set up a pot (ghat) on the ninth day and perform puja.
Throughout the day, everyone enjoyed the joy of the puja through worship,
offering of prayers, chanting of Chandi, recitation of Ramayana, distribution
of prasad, and evening aarti.
In
Bam, probably in 1915, the father of Mr Hiralal Dutta of the Dutta family of
Dhalai Bazaar, the late Ramkumar Dutta, built an idol and performed Durga Puja.
After that, a puja was held at their house every year. After some time, Durga
Puja with an idol was performed at the house of the late Tularam Biswas of
Dulal village, and a few years later, at the house of the late Jayaram Das of
the same village. Although these were family pujas, the doors of the puja were
open to everyone in the region, so there was no difficulty in visiting or
enjoying the puja. In 1960, a public Durga Puja was held at Mahadevpu
Pathshala. Universal Durga Puja is performed at Taba Pob Dheeba Dheeba and
other places. Now almost every village is worshipped with great pomp and modern
decoration. Earlier, although there was no decoration, there was sincerity, devotion,
and enthusiasm. Mahadevpuveb Parvati Acharya was a famous mortuary artist of
Bam. He created murti in many places besides Bam. He was also an astrologer.
After Durga Puja, on the day of Lakshmi
Purnima, Goddess Lakshmi, the deity of wealth and prosperity, is worshipped.
Besides the puja pandals, the goddess is also worshipped in homes in the
evening. The puja rituals included chanting of hymns, recitation of the
Ramayana and Mahabharata in some houses, and distribution of prasad
(offerings).
In some places, boys
would steal coconuts, sugarcane, betel nuts, and turmeric and divide them among
themselves. The women would observe a fast and remain sleepless throughout the
night.
Kartik is the first month
of the autumn season. The month of Kartik is sacred and festive. The mild
weather, the blue sky, the red, yellow, and white Ketaki flowers all around,
and the fields full of paddy fill the mind with joy. Somewhere in the early
morning, there would be Nagar Kirtan (processional chanting), and somewhere on
the banks of the Rukni River, someone would walk along, singing in a sweet
voice, "In the morning, in the courtyard of Shachi, Gaur Chand dances
around, wake up, Mother Shachi, Gaur has come, the giver of love, distributing
the name of Hari from house to house," and sometimes, "Queen
Yashomati churns all the butter, come dancing, Gopal, come dancing."
This month also sees
Diwali and Kali Puja. Kali Puja was held at the Durga Puja pandal, Dulal Gram
Kali Bari, and Dholai Bazar Kali Bari during the new moon.
The puja would end at
dawn, and the devotees would partake of the prasad in the morning. Diwali was
celebrated by lighting lamps, and gates were made of banana trees and bamboo,
flowers were lit, and candles were lit. In the evening, for ritual worship,
Sundab Kave vela Taibi Kave island was set on fire and floated in Rukni river
or any other water body. At that time, an unprecedented scene could be seen in the
Rukni River. In the light of the lamp, the river fish used to run and jump,
making a stir in the river with long leaps. Spectators used to enjoy these
scenes from the banks of the river. This is no longer the case.
After Diwali, brothers
used to wish long life to the sister-in-law on Bhratri II.
During this month, on
Shukla Tithi, Hindi-speaking people worship Lord Suryadev and his consort, the
source of strength and light throughout the day, for happiness, peace, and
prosperity. This Chhata Puja is celebrated with enthusiasm through worship,
bandana, pachali path, geet and prasad distribution.
In the month of Kartika,
Lord Krishna's Vasa Leela is celebrated on Vasa Purnama. In the villages of
Bameva Manipubi, Basa Leela is celebrated with joy and enthusiasm along with
devotion and devotion.
An ancient culture of the
agriculturally based Bam and the entire Cachar district, 'I' dances to the
goddess Lakshmi Vandana for good harvest and prosperity through song and dance.
From the middle of October onwards, Boys groups visit villages from house to
house in the evening, collecting household rice, money, etc. in the village. On
the day of the Sankranti festival, the ritual of offering "Ai" is
performed in the morning instead of the evening. On that day, the cows of the
household are bathed with a mixture of turmeric and oil at noon. In the afternoon,
after feeding them fruits, bread, and cakes, garlands of flowers are placed
around the cows' necks, and the "Ai" ritual is performed, after which
they are brought back home.
In the evening, the
cowherd boys gather at a house in the village for worship and a feast of
fruits. Others also participate in this ceremony besides the cowherd boys. This
"Ai" ritual was also prevalent among the Muslim community of the
village, though without the worship aspect. However, this "Ai" ritual
is now almost extinct. Some parts of the "Ai" song are given below.
( ১)
আইব় জনম
'' আইব়ে আই, বনেব় ভাই, বন জ্বলে লক্ষ্মী ফলে
গৌব়া গোবিন্দ মৈ আর ফাল , তাইন দিলা ফলাহার
ফলাহাব় খাইয়া, ডাইনে সিংহাসন বামে থইয়া
আইব় জনম দিলা কইয়া। আশ্বিন যাইতে কাৰ্ত্তিক
হামাইতে দেবীব় পুতে ভূই জুড়িলা, সুন্দা মেতি বেলেব় পাত হিজা ছাড়ে আড়াই হাত, চইলতা
পাতায় ধব়ছে খাড়া একই গুটিতে অনেক বাড়া'' ।
(২)
আইব় মঙ্গল
বলব়ে আইব় মঙ্গল - - -- হয়
(সাথীব়া বলে হয়)
সোনাব় নাঙ্গল - - - - - হয়
(সাথীব়া বলে হয়)
ব়ূপাব় ফাল - - - - - হয়
(সাথীব়া বলে হয়)
জোয়াল ইশে - - - - হয় (সাথীব়া
বলে হয়)
... হাল - - - - - হয় (সাথীব়া
বলে হয়)
কত কালে - - - - - - হয় (সাথীব়া
বলে হয়)
কত হইব - - - - - হয় (সাথীব়া
বলে হয়)
এন ঘব় গিয়া বেটা হইব - -
- - - - -হয় (সাথীব়া বলে হয়)। বেটাব় নাম ব়ইয়া, জাম খায় বইয়া - - - - - হয় (সাথীব়া
বলে হয়)। জাম দেখতে বেকা কোকা, আলদে খাইছে - - - -হয় (সাথীব়া বলে হয়)। পুব়োহিত বেটা,
পুব়োহিত বেটাই খাইছে নাড়ু - - - - - হয় (সাথীব়া বলে হয়)। সুবইন পীব় - - - -হয়
(সাথীব়া বলে হয়), মানিক পীব় - - - - হয় (সাথীরা বলে হয়)। আমাব় ব়াখাল---হয় (সাথীব়া
বলে হয়), যেবায় যায় - - - - হয় (সাথীব়া বলে হয়)।
দুই পীব় আবার যায় - - - - হয় (সাথীব়া বলে হয়)।
(৩)
''আইলাম ব়ে আইলাম ব়ে, বড় বাড়ীতে আইলাম ব়ে
বড় বাড়ীতে বড় গেণ্ডা, আগ
দুয়াব়ে মাজাব় গেণ্ডা
মাজাব় গেণ্ডায় এক কড়ি, মিত্তা আইলা জোব় কব়ি
আইবায় মিত্তা যাইবায় কৈ, ঘাট
পাব়ইতে খাইবায় দৈ, ঘাটেব় ধাব়ে বাঘেব় চাও, গুডুম গাডুম কব়ে বা়ও, ও বাঘ চুন খাও,
লঙ্কা, নাইলে শিলং যাও'' ।
(৪)
'' সোনাব় ঘাটে যাও ব়ে মাঝি,
ব়ূপাব় ঘাটে পাও
কোন বাণিজ্যে যাও ব়ে মাঝি,
লক্ষ টাকা পাও
আমব়া ত ব়াখাল ভাই, আমব়া
ত কিছু চাই
আমব়াব়ে যে হেলা কব়ে, ঠাকুব়
কৃষ্ণেব় দোহাই
ঠাকুব় কৃষ্ণেব় দোহাই নাব়ে
যে কব়িব হেলা
তাব় নৌকা ডুবিয়া যাইব ঠিক
দুপুব় বেলা'' ।
(৫)
'' ঝিল কব়ে ঝিল কব়ে, ঝব়ঝব়াইয়া
টাকা পড়ে
একটা টাকা পাইব়ে ভাগ্নাব়
বাড়ী যাইব়ে
ভাগ্নাব় বাড়ী চাউলেব় মছা,
এক চাউলে নয় মছা
নয় মছায় নয় পন, আমাব়ে দিবায়
কথক ধন
আমি ত খুজিয়া খাই, আমি ত মাগিয়া
খাই
লক্ষী মাব় চব়নে যাই, লক্ষী
গেলা ব়াগাইপুব়
কিনি আইলা চম্পা ফুল, চম্পা
নাব়ে মস্তবান
হাঁসি খুসি কব় দান। ও বাপু
সদাগব় সোনাব়
টুপি মাথায় ধব়। সোনাব় টুপি
লোহাব় খিল,
এন ঘব় আছে ধান বিছ, ধান বিছ
না দিতে পাব়,
চাউল কড়ি দিয়া বিদায় কব়''
।
(৬)
'' আমি গোষ্ঠে যাব মাগো আমি
গোষ্ঠে যাব।
শ্ৰীদামেব় সঙ্গে মাগো বাছুব়ী
চব়াব
চূড়া বেঁধে দেও গো মা, পাচনী
দেও হাতে,
আমাব় লাগি দাদা বলাই দাড়াই
আছে পথে।
পীত ধড়া পব়াও মাগো, গলে বনমালা
মনে পড়ি গেল আমাব় কদমেব়
তলা।
ঘনশ্যাম দাসে বলে শুন নন্দব়াণী,
বিলম্ব হইলে
বলাই আসিবে এখনি''।
Aira's Birth
"Come, Aira, brother
of the forest, the forest burns, Lakshmi bears fruit,
Goura Govinda died and
then came the ploughshare, he gave them fruits to eat.
After eating the fruits,
placing the throne on the right and the left,
He announced Aira's
birth. As Ashwin passed and Kartik arrived, the goddess's son filled the earth,
Sunda Meti and Bel leaves, Hijal leaves spread two and a half cubits, the
Chalta leaves stand upright, many branches from a single stem."
(2)
Ai's Auspiciousness
Tell me about Aira's
auspiciousness - - - Yes (The companions say yes)
Golden plough - - - - -
Yes (The companions say yes)
Silver ploughshare - - -
- - Yes (The companions say yes)
Yoke and shaft - - - -
Yes (The companions say yes)
... Plough - - - - - Yes
(The companions say yes)
In how much time - - - -
- - Yes (The companions say yes)
How much will there be -
- - - - Yes (The companions say yes)
Going to this house, a
son will be born - - - - - - Yes (The companions say yes). The son's name is
Raiya, he eats jamun while sitting - - - - - Yes (The companions say yes). The
jamun looks crooked, Alade has eaten it - - - - Yes (The companions say yes).
The Brahmin's son, the Brahmin's son has eaten the laddu - - - - - Yes (The
companions say yes). Subain Pir - - - - Yes (The companions say yes), Manik Pir
- - - - Yes (The companions say yes). My cowherd - - - Yes (The companions say
yes), wherever he goes - - - - Yes (The companions say yes). The two Pirs go
again - - - - Yes (The companions say yes). (3)
"I have come, I have
come, I have come to the big house
In the big house there's
a big drum, a drum at the front door, a drum in the middle
One cowrie shell on the
middle drum, my friend has come to join me
Where will my friend go,
where will he go, he will eat yogurt at the riverbank, a tiger's gaze at the
riverbank, it roars loudly, O tiger, eat lime, chili, otherwise go to
Shillong."
(4)
"Go to the golden
ghat, O boatman, set foot on the silver ghat
What trade are you going
for, O boatman, that you will earn a lakh of rupees?
We are cowherd brothers,
we want something
Whoever neglects us, by
the oath of Lord Krishna
By the oath of Lord
Krishna, whoever neglects us
Their boat will surely
sink at midday."
(5)
"It tinkles and
tinkles, money falls with a rustling sound
I will get one rupee and
go to my nephew's house
At my nephew's house
there's a heap of rice, nine heaps from one grain of rice
Nine heaps make nine
measures, how much wealth will you give me?
I search for food, I beg
for food
I go to the feet of
Goddess Lakshmi, Lakshmi went to Ragaipur
She bought Champa
flowers, Champa is a great name
Give with a happy heart.
O merchant, of gold
Wear a golden cap on your
head. Golden cap, iron bolt,
In this house there is
rice, if you cannot give rice,
Bid me farewell with rice
and cowrie shells."
(6)
"I will go to the
pasture, Mother, I will go to the pasture." Mother, I will go grazing the
calves with Shridama.
Tie my hair in a topknot,
Mother, and give me the herding stick in my hand,
My brother Balai is
waiting for me on the path.
Dress me in a yellow
garment, Mother, and put a garland of wildflowers around my neck,
My mind is drawn to the
shade of the Kadamba tree.
Ghanashyam Das says,
"Listen, Queen Nanda, if there is any delay,
Balai will come here
presently."
''দধি মথে নন্দব়াণী লইয়া ব্ৰজনাব়ী।
মথনেব় শব্দ শুনি জাগে নীলমনি।
হামাগুড়ি দিয়া যায় যথা নন্দব়াণী।
ভাণ্ডের মধ্যে হাত ভব়িয়া তুলিয়া
ননী খায়।
দেবতা ব্ৰাহ্মন মানে না, একি
বিষম দায়''
বলেন বৈষ্ণব দাস শুন নন্দব়াণী
এই ছাবাল মনুষ্য নয় দেব চূড়ামনি।
(৮)
'' নন্দ গেলা বাথানে, যশোদা
গেলা জলে
শূন্য গৃহ পাইয়া গাপাল ননী
চুব়ি কব়ে।
কে খাইলো, কে খাইলো, ননী বলে
নন্দব়াণী। গোপাল উঠিয়া বলে আমি ত না জানি''
“হস্তে বাড়ি নন্দব়াণী নিলোব়ে
খেদাইয়া, লম্প দিয়া উঠে গোপাল কদম ডাল বাইয়া, নাম নাম ওব়ে বাচা পাড়িয়া দিমু ফুল,
গাছ তনে পড়লে বাচা মজাইবা গকুল''
"Nanda's
queen churns the curd, accompanied by the women of Braj.
Hearing
the sound of churning, the blue-hued one awakens.
Crawling
on his hands and knees, he goes to where Nanda's queen is.
He
plunges his hand into the pot, takes out the butter, and eats it.
He
respects neither gods nor Brahmins, what a terrible predicament!"
Vaishnava
Das says, "Listen, O Nanda's queen,
This
child is not a human being, but the foremost of the gods."
(8)
"Nanda
went to the pasture, Yashoda went to the water,
Finding
the house empty, Gopal steals and eats the butter.
'Who
ate it, who ate it?' says Nanda's queen about the butter." Gopal got up
and said, "I don't know."
"Nanda's
queen chased him away with a stick in her hand. Gopal jumped up and climbed the
Kadamba tree, 'Come down, my child, I will give you flowers. If you fall from
the tree, my child, you will ruin Gokul.'"
It
was in this month of Kartik that the gods and demons churned the ocean
together. On the day of Kartik Sankranti, the worship of Kartikeya, the son of
Shiva and commander of the gods, takes place. The entire month is full of
festivals, celebrated with Manipuri, Dhamail, and Jhumur dances, marking the
end of the month of Kartik.
In
December, on the 25th, according to the Roman calendar, Christians celebrate
the birthday of Jesus Christ. Christmas is celebrated through various
activities such as cleaning houses, decorating churches, processions, gathering
in churches, prayers, reading the Holy Bible, and cutting cakes.
After
Christmas comes Poush Sankranti. Poush Sankranti is a great festival for
Hindus. It is celebrated on the last day of the month of Poush, i.e., on
Sankranti. This festival is usually held on the 14th of January. On that day,
the sun enters Capricorn from Sagittarius. Therefore, it is called Makar
Sankranti. On that day, the sun leaves its southward journey and begins its
northward journey, so it is also called Uttarayan Sankranti, and since sesame
seed cakes are offered, it is also called Til Sankranti. On this day of
Uttarayan, Bhishma, the grandfather of the Mahabharata and son of Ganga, passed
away.
Preparations
begin several days before Sankranti. Everything is cleaned the day before.
Women become busy preparing rice flour for the cakes/rice for the bamboo tubes,
preparing bamboo, and picking fresh vegetables from the garden. Men buy various
necessary items and new clothes from the market. The boys become busy building
temporary shelters for the sheep and goats on the riverbank or elsewhere. The
women get busy preparing rice cakes and various dishes at night.
In
the early morning, people apply oil to their bodies and bathe in the river or
pond, then offer oblations to the Sun God with sesame seeds, rice, sesame
cakes, fruits, and flowers. After performing worship, all the family members
eat sesame cakes and other dishes together. On that day, Patishapta, Malpua,
Puli Pitha, and other dishes are eaten along with Chunga. Worship, Kirtan, and
recitation of the Mahabharata are held in the temples. Kite flying and buffalo
fights were also held in some places.
At
noon, everyone eats together with various curries, fried dishes, fritters, etc.
For two or three days, relatives also visit each other's houses to enjoy the
festivities of Sankranti. On the day of Til Sankranti, sometimes the
celebrations would take place at Rasmani Lasker's house and sometimes at Ramesh
Chandra Lasker's house. Ramesh Chandra would recite from the scriptures; he was
renowned for his recitation of the Ramayana and Mahabharata not only in his own
village but also in the neighbouring villages.
Mathura
Nath Sharma and Dhananjay Chakraborty used to recite the Gita.
In
Bam, among the Hindi-speaking community, especially the tea garden community,
the Tusu Puja is prevalent. This puja is performed the day before Poush
Sankranti, and the idol is immersed in the river on the day of Sankranti.
Fruits, flowers, various types of sesame cakes, chickpeas, peanuts, flattened
rice, jaggery, coconut, and mung beans are offered. Tusu, the goddess of
agriculture and wealth, is worshipped for happiness, prosperity, and abundance.
In this puja, besides the worship of Goddess Tusu, hymns to Shri Krishna, Shri
Rama, Sita, and Hanuman are also sung. In the month of Magh, on the day of Shri
Panchami, the goddess of learning, Saraswati, is worshipped. The worship of the goddess of learning is
celebrated with great enthusiasm in schools, clubs, and other places.
Previously, boat worship was performed at Sukhtala in Bam. On that day, in some
places, the worship of Vishahari (Manasa) is also performed. At the house of
Manai Ojha in Mahadevpur, the worship of the serpent goddess was held for three
days. For three days, there were prayers, hymns to the goddess, recitation of
the Padma Purana, evening aarti, and distribution of prasad. The Ojha, wearing
a special kind of attire and holding a whisk, would sing, while one or more
musicians played the mridangam and danced, and four or five accompanying
singers would repeat the Ojha's songs. The Ojha would begin the Padma Purana by
saying, "I bow to you, Mother, Jai Manasa Shankar, daughter of Jaratkaru
Muni, and mother of Astika." The villagers enjoyed the festival with great
joy.
The
main festival of the Muslims is Eid. Eid has been celebrated in Bam since the
beginning of its settlement. People of the Islamic faith fast during the month
of Ramadan, and Eid is celebrated at the end of Ramadan, but this depends on
the sighting of the moon; the festival begins after the moon is sighted. Early
in the morning, people, dressed in beautiful clothes, go to the Eidgah or some
other open space to offer prayers. After the prayers, Eid greetings, "Eid
Mubarak," are exchanged. The holy Eid is celebrated with great joy through
giving charity to the poor, feasting, and visiting relatives' homes. The
festival of sacrifice, Bakri Eid, is also celebrated with enthusiasm and fervour.
On that day, Bakri Eid is celebrated with enthusiasm and fervour through
offering prayers, sacrificing animals, and exchanging Eid greetings.
Not
only Eid, but Milad Sharif is also celebrated in our Bam. The birthday of
Prophet Muhammad is celebrated as Eid-e-Milad-un-Nabi. It is organized in
mosques and some houses. Prayers, recitation of the Holy Quran, discussion of
the life and teachings of Prophet Muhammad, giving charity to the poor and
needy, and processions are part of the celebrations. This Eid-e-Milad-un-Nabi
is celebrated through food distribution. Previously, Milad Sharif was also
observed at the Dhalai Mosque under the direction of Maulvi Abdul Razzak
Chowdhury.
Hindus
celebrate Dol Purnima on the full moon of the month of Falgun. Dol is a
festival of colours; it is also called Holi. During this festival, Radha and
Krishna are smeared with colours at the akhara (religious gathering place),
kirtans (devotional songs) are sung, people apply colours to each other, and colours
are sprayed with water guns. People play with colors in groups in the villages
with their neighbours. Dol is a festival of love and affection.
Maha
Shivaratri is celebrated on the Krishna Chaturdashi of the month of Falgun.
Devotees take a bath in the morning, wear clean clothes, and go to the temple
with milk, bel leaves, water, incense, lamps, fruits, and flowers to bathe and
worship Lord Shiva. Bathing, worship, and bhajans continue throughout the day.
In Bamer, Maha Shivaratri is celebrated with great pomp at the Haragauri Ashram
in Mahadevpur village. Just as now, in the past, the people of Bamer used to go
to Bhuban Tirtha on Bhuban Hill to seek the blessings of Shiva and Parvati.
There were no roads then. People would set off the day before Shivaratri with
flattened rice, jaggery, rice, potatoes, etc. They would spend the night in
villages like Amraghat and Ganga Nagar. The villagers would arrange
accommodation for these pilgrims. The next morning, they would set off for
Bhuban. Many people would climb the 9-mile uphill path with the help of trees,
vines, and stones and receive the blessings of Mother Parvati and Father
Bholanath.
Bamer
Fair:
In
the middle of Mahadevpur village in Bamer, there is a temple of Lord Mahadeva
on a low hill. This temple is also called Haragauri Ashram. Besides daily
worship, pujas and festivals are celebrated at this temple on special
occasions. In the month of Chaitra, on Madhu Krishna Trayodashi, Baruni Ganga
Snan (holy bath), tarpan (offering to ancestors), and puja are performed at the
ghat (riverbank). From early morning on that day, there is a crowd of people;
after bathing and performing tarpan, they come to the temple to worship the
Lord. They offer prayers to Lord Shiva. After bathing, the women offer oil,
vermilion, fruits, flowers, yogurt, flattened rice, and other items to Mother
Ganga.
Since
approximately 1914, a week-long fair has been held here on Baruni. This fair is
known as the Hargauri Mela.
Not
only from the neighboring villages, but also from far and wide, people would
come here to see the fair. In those days, there were no proper roads or means
of transportation, so they would spend the night in this village, and the
villagers would arrange for their lodging and meals. The games included
competitions in football, volleyball, kabaddi, and stick fighting. Horse racing
in the vast fields was a special attraction.
Shops
selling clothes, shoes, jewellery, bangles, cosmetics, and various decorative
items were set up. The villagers sold their produce of vegetables and fruits.
Handicraftsmen sold bamboo and cane products for drying and storing paddy—such
as drums, mats, baskets, containers, trays, sieves, jute ropes, stools, and
boxes; fishing equipment like traps, ropes, and nets; agricultural tools like
plows, yokes, hoes, sickles, and spades; leaf umbrellas; wooden mortars and
pestles for husking paddy; wooden tubs for washing clothes; jute ropes and slings;
and various toys for children. There were Ferris wheels, magic shows, lantern
lectures, bioscopes, and lottery games. Some were riding the Ferris wheel, some
were playing the flute, some were watching the bioscope, others were playing
the lottery, some were buying bangles, and some were listening to devotional
songs in the temple—there was joy and merriment everywhere. As evening fell,
torches, gas lamps, and lanterns were lit because there was no electricity at
that time.
The
fair was managed by the late Krishna Jivan Purkayastha, Dhananjay Chakraborty,
Chintamani Purkayastha, Rupcharan Borbhuiya, Ras Mani Lasker, Surya Mani
Lasker, Dinesh Chandra Purkayastha, Umesh Biswas, and others, along with the
teachers of Bam Nityananda School. The students of this school worked as
volunteers. The Horgouri Mela was a rural fair where, besides enjoyment, the
villagers earned some money by selling their agricultural produce and handmade
goods made of bamboo, cane, wood, jute, etc. This fair fostered friendship,
brotherhood, and goodwill.
Sadly,
this traditional fair of Bam was discontinued in 1953-54. It is essential to revive this fair for the
goodwill, economic, and social development of the region. This will be possible
if the local people and youth take an active role in reviving the fair with
sincerity.
In
certain places and circumstances, pomp, devotion, and purity are also observed
during Basanti Puja. For example, the community Basanti Puja held in
Singherhaor Forest Village, a village bordering Mizoram. This puja has been
celebrated with great enthusiasm for the past 97 years. Besides elaborate
rituals to receive the blessings of Goddess Basanti, a five-day fair is also
held. Approximately ten thousand people participate in the fair every day.
Conclusion:
Bam's cultural and natural heritage remains a testament to the unwavering
spirit of its people. Modernisation and environmental changes continue to
impact the identity shaped by this heritage. The connection of the people of
Bam with their environment, which has developed over centuries, has fostered
deep resilience and adaptability.
It
is crucial to preserve both the tangible and intangible aspects of Bam's
heritage. As Bam evolves, maintaining a balance between progress and
preservation is essential so that future generations inherit this land and the
stories and traditions associated with it. By embracing this balance, Bam can
continue to be a source of inspiration and a symbol of cultural continuity in
an increasingly changing world.
Our
ancestors who lived in Bam were brave, dedicated, enthusiastic, and optimistic.
Amidst diversity, they moved forward on the path of progress with a spirit of
sincerity and humanity. Let us also follow that path towards the future.
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Author's
Profile:
Nishikanta
Lasker of Mahadevpur graduated with a BA degree from St. Anthony's College,
Shillong, in 1966. In his professional life, he worked in the Assam Subordinate
Accounts Service and the Arunachal Pradesh Civil Service. In 2001, he
successfully conducted the census as the Director of Census Operations for
Arunachal Pradesh and Meghalaya. After retirement, he became involved in social
service, particularly in health awareness, child rights, and environmental
conservation. He was the first editor of the "Bamshree" magazine of
Bam Nityananda High School in 1961.
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