‘BIHU’: AN UNTOLD STORY
DR. LOPAMUDRA CHAKRABORTY CHATTERJEE, MUSIC DEPARTMENT, MEMARI COLLEGE, BURDWAN
chakrabortylopamudra8@gmail.com
Abstract:
All Assamese speak the Assamese language. This language is understandable to all. But despite
the differences in the regional languages among the different tribes of Assam, the official
language and the common Assamese language are the only authentic ones. Those who came and
lived in Assam before and after independence have also adopted this language. Generally, we say
that those who speak the Assamese language are usually Assamese. But different tribes and clans
live in Assam and their socio-culture is also different. The present report of the North-Eastern
region of West Bengal traces the diverse lifestyles and cultures of the indigenous and backward
tribes of the states of Assam – Ahom, Bodo, Rava, Varahi, Sutia, Maran, Jamie Naga, Kuki etc. In
order to find that diverse culture, one must first know about the people of Assam. The world
understands to be the culture of Assam is ‘Bihu’, also known as the ‘National Festival’ of Assam.
Key Words: Bihu, Assamese, Socio-culture, Ahom, Bodo, Rava, Varahi, Sutia,
Maran, Jemie Naga, Kuki etc.
The present report of the North-Eastern region of West Bengal traces the diverse lifestyles and
cultures of the indigenous and backward tribes of the states of Assam – Ahom, Boro, Rava,
Varahi, Sutia, Maran, Jamie Naga, Kuki etc. To find that diverse culture, one must first
know about the people of Assam. Generally, we say that those who speak the Assamese language are
usually Assamese. But different tribes and clans live in Assam and their socio-culture is also
different. The world understands to be the culture of Assam is ‘Bihu’, also known as the ‘National
Festival’ of Assam.
All Assamese speak the Assamese language. This language is understandable to all. But despite
the differences in the regional languages among the different tribes of Assam, the official
language and the common Assamese language are the only authentic ones. Those who came and
lived in Assam before and after independence have also adopted this language. It is found on
page 79 of Sharmistha Dey Bose’s book ‘Bihu’ that It is an Indo-Aryan language derived from
Sanskrit. Unequal history is judged based on uncertain, unstructured information from
Ramayana, Mahabharata, Purana, Tantra, Inscriptions, Legends etc. After the Ahom tribe ruled
Assam, the history of Assam can be seen in a well-organized and well-documented form, meaning
that there was no continuity in the history of Assam before 1228 AD. To know the history of
Assam in pre-historic times, firstly know the history of the Kirat, Kachari, Mlechch etc. tribes – of
which are no written form is available. Nevertheless, the anthropologists of Assam think that at that time Assam was home to the greater Mongolian tribes of East Kamrup and
also roaming field of the Tibetan-Burmese and the Indo-Chinese, Dravidian, Negrites, Austro–
Asiatic etc.
Before saying anything about ‘Bihu’, we should know the names of the 27 major tribes of Assam
and understand the long-standing culture, customs, etc. of these tribes of Assam. The tribes are
- Ahom, Boro, Rava, Varahi, Sutia, Maran, Naga, Kuki, Miri (Missing), Manipuri, Mikir (Karbi),
Hojai or Hazong, Lalung, Khasia, Hajong, Tia, Garo, Koch, Sonowal, Thekol, Tipra, Sharania,
Matak, Madahi, Khamati, Deuri, Kachari. One can conclude here that ‘Bihu’ is a mixed culture of
Assam. The folklore, customs, dances, songs, musical instruments, etc. of ‘Bihu’ are an invaluable
contribution of different peoples to be integrated in this migration process. On closer inspection,
it can be seen that among the above tribes, the customs and principles of ‘Bihu’ and dance, songs
also have their own characteristics. Folklore, costumes, musical instruments, food, etc. have
helped to maintain this uniqueness. On the other hand, among all these tribes, some cultures as
a whole are deeply involved in the public life of Assam. We usually know dance-song as ‘Bihu’.
But there are three types of ‘Bihu’ throughout Assam and different religious ceremonies are
associated with these three types of ‘Bihu’. A review of the history of Assam reveals that it is a
festival centered on agriculture. From the time of the Ahom king, ‘Bihu’ was introduced in the
royal court as a joyous occasion and later, that is, to the people of present-day of Assam, ‘Bihu’
is considered as a national festival.
Although the above three types of ‘Bihu’ ceremonies are mainly ritualistic, the methods or rituals
of performing those rituals are different among the tribes. So these three types of ‘Bihu’ are
treated with three types of ‘Rasa’. For example – ‘Rangali Bihu’ is basically ‘Shringar Rasa’
centred; The ‘Rasa’ of ‘Magh Bihu’ or ‘Bhogali Bihu’ is ‘Rudra Rasa’ centred which destroys
decay and filthiness; The ‘Rasa’ of ‘Kati Bihu’ is ‘mournfulness’.
Then we see that if the state of Assam is divided into three parts – such as Upper Assam, Central
Assam and Lower Assam; Then in the whole state of Assam different tribes and sub-tribes are
scattered less in some places and more in some places and most of the Assamese tribes are
descended from the Mongoloid people. Apart from these Mongoloid groups, there are also some
caste Hindus, Scheduled Castes and Muslim Assamese. But it cannot be said that all of them are
from Assam. Everyone is from India or other places outside India for work. In Hinduism, this caste
system is bound by a very complex and extensive tradition, but in Assamese ethnography, the
mixture is so much that there is not much rigidity in the caste system. There are generally two
divisions of Assamese culture – North Assam Culture, Society and Civilization and South Assam or
Lower Assam Culture, Society and Civilization. Among the tribes that are the bearers and carriers
of this civilization in Assam, the main gestures and singing styles of ‘Bihu’ are found in the original
folk songs and dances, or it can be said that the original instruments of ‘Bihu’ were taken from
the original folk songs and dances of these tribes. The purpose of discussing ‘Bihu’ here is that
‘Bihu’ of Assam is observed by different tribes according to different methods. But since it is not
possible to focus on this larger issue in this short range. In this article, I will focus on the
observance of the ‘Bihu-Utsav’ of only three of the major tribes of Assam those are Rava Tribe,
Mising Tribe and Deuri-Sutia Tribe.
Rava Tribe:
The ‘Rava Tribe’ is a branch of the ‘Bodo people’ of the ‘Mongoloid’ species. There is
disagreement among scholars as to when and how this tribe entered Assam. G.V. Hudson,
Miscellaneous Essay Relating to the Indian Subject, P. 105 mentions that the ‘Rava Tribe’ belongs
to a branch of the ‘Bodo Tribe’. There are further references in this text to the social, religious
and physical similarities between the two tribes. Many scholars believe that the primitive habitat
of the ‘Rava Tribe’ was in the ‘Edholia’ region of the Garo Hills. Their opinion is that the name ‘Rava’
is an etymological diagnosis of an uncertain term. Because the ‘Rava Tribe’ of the ‘Darang’ district
introduces themselves as ‘Totla’ and also as ‘Dadial Kachari’. Ethnographical research with
different tribes Dr. Bhubanmohan Das has remarked that the ‘Rava Tribe’ has a lot in common
with the ‘Garo Tribe’. These tribes are known to have come from different branches of the
Mongoloid group at different times and identified themselves (The Ethnic Affinities of Rava; pp.
116-117). Rangdani, Maitori, Pati, and Dahuri are the four main divisions of the ‘Rava Tribe’. There
are also many small sub-branches like Beetilia, Damacha, Madahi, Hana, Totla etc. On page 1-2
of Yogendra Javanthor’s book ‘History of the Rava Nation’ it is mentioned that these small groups
have identified themselves as ‘Garo’ by location or region. The text also mentions that apart from
Rangdani and Maitori branches, 90% of the people in the other two branches are Hindu.
Among the ‘Rava Tribe’, the Bihu song of the Rangali Bihu festival is called ‘Chhathar Geet’. Just
as the three types of ‘Bihu Festival’ are celebrated among other tribes, the three types of ‘Bihu
Festivals’ are also observed among the ‘Rava Tribe’ but the predominance of ‘Rangali Bihu’ is
more noticeable. The men and women of the ‘Rava tribe’ sing this ‘Chhathar Geet’ in ‘Rangali
Bihu’ and rejoice from house to house with ‘Leba Tana’ meaning ‘Leba’ means tree vine and
‘Tana’ means tug. Pulling this vine is a fun game in the ‘Rava tribe’. Among these tribes, ‘leba’
meaning creeper is considered a sign of love. ‘Chhathar Geet’ is a love song just like the ‘Bihu
Song’. Some ‘Chhathar Geet’ seems to be an exact translation of ‘Bihu Geet’. This ‘Chhathar Geet’
is sung in the ‘Bayakhu Festival’ which is celebrated very loudly after the end of ‘Rangali Bihu’
festival. The ‘Baykhu festival’ is usually celebrated when it rains and the gods and goddesses of
grains are worshipped with sacrifices, and the ‘Lebatana’ ritual is also a part of this worship.
There are two types of ‘Chathar Geet’ – ‘Gyatini Chathar’ and ‘Chot Kamini Chathar’.
Although the song ‘Gyatini Chathar’ has sexually appealing lyrics some elegant songs and
theories are deeply observed in it. In the song ‘Chot Kamini Chhathar’ the expression of a free
mind is expressed. ‘Chhathar Geet’ is a song of joy for the hearts and minds of men and women
of the ‘Rava Tribe’. The people of this tribe are forever attracted to the melody of ‘Chhathar Geet’
and the sweetness of the stylization. ‘Bihu Geet’ is as dear to every Assamese Tribe as like
‘Chhathar Geet’ of this ‘Bayakhu Festival’ is a very loving love song of the social life of the ‘Rava
Tribe’.
Mising Tribe:
There is no accurate record of whether the Missing people came down from the hill valleys (Leela
Gogoi, Missing Socio-Cultural Life of Ebumuki Murong, ed. Jawahar Jyotikuli, Preface Issue –
January 1985). According to Tarun Chandra Pamegam, a tribe called ‘Miri’ is said to have come
down from the mountain valley between the end of the Chutia dynasty and the beginning of the
Ahom dynasty in Assam (‘Miri or Missing’, The People of Assam; ed. P. C. Bhattacharya; p.
155). The heavenly Ahom king ‘Chuhungmung’ (1497-1539 AD) broke the Shadiya kingdom and
established various tie ethnic inhabitants of Assam. The Missing tribes migrated later to the
districts of Lakhimpur, Sibsagar etc. (Leela Gogoi, Pragokt Prabandha, Murang, ed. Jawahar
Jyotikuli) and the Miri tribes identified themselves as Missings. The word ‘Miri’ in Tibetan means
‘mountain man’. It is usually seen that outsiders call any nation by its common name. Identifying
themselves as Missing, these hill people called the Tibetan people ‘Miri’. But it is true that the
Missing people came from the direction of Tibet and started living in the hilly areas of Arunachal
Pradesh. Even today, their relationship with the language and culture of the people of Arunachal
Pradesh can be observed. Among the hill tribes ‘Adi’ the priests i.e. worshipers are called ‘Miri’.
The Missing tribe associated with this ‘Adi’ tribal culture is called the ‘Kakai-Bhai’ (Big Brother)
of the ‘Adi’ tribe by the people of the hill valleys (Leela Gogoi, op. cit.). Many compare the ‘Miri’
people of Assam with the ‘Miria’ or ‘Milia’ of Orissa. The missing population is mainly divided
into nine categories due to habitat and various reasons; Those divisions are – Chaiengiya,
Ayengiya, Moengiya, Delo, Tayotaye, Pagar, Dambuk, Chamguria and Tamar (Tarunchandra
Pamegam, previous article).
Missing people are Bihu lovers. They celebrate the colour and joy of Bahag Bihu like all other
tribes of Upper Assam. There is no difference between the use of broken Assamese words in
‘Hunchari’ hymns and ‘Bihunam’. Men and women participate in Hunchari by maintaining the
order of the society. Although Bihu is a new culture among these people, the natural colour and
joy of Bihu prevail. ‘Ainitam’ is a favourite song like Bihugeet in Bihu Lovers Missing Society. In this
song, missing people talk about their domestic life through the Assamese language. All the Assamese
people, including the Missing people, lost control of themselves under the magic of the tune of
this song. The dances of these peoples also have different aspects and their characteristics
and individuality can be observed in them. There is a theoretical order in these folk dances. The
swift and solemn pace of the rhythms are regularly planned, and the sweetness of the movements of
the organs is very scientific but this dance has been carried on by a subconscious tradition of folk
life. This dance is called ‘chaman’ by the Missing people. Also, the name of the primitive dance of
Missing people is ‘Chellaya’. When they travelled from the mountain valleys to the plains, they
performed a dance known as ‘Chellaya’, singing songs and stamping on the ground without
learning the use of musical instruments to overcome the entrapment by conjuring up
the imagination. Besides, the dance followed by the ‘Jum Cash’ method is called ‘Arik Inam’; The dance
performed by the weavers in the loom is called ‘Bipak Arik’; the Priestly Dance ‘Mibu Chaman’;
Hunter dance ‘A-o Apnam’ etc. (‘Bihu’; Sharmistha de Basu; p. 133).
As all castes have their festivals, the agricultural festival of the Misings which is celebrated
during ‘Bahag Bihu’ in spring is – ‘Aliyai Lrigang’ or ‘Ali-i Ligang’. This festival is the biggest festival
of Missing people. This festival is associated with the spring season and is celebrated following the
arrival of spring season. This festival is celebrated on the first Wednesday of the month of Falgun
every year. Being agriculturists since ancient times, the Missing people observe this festival
praying for early harvest just before the spring season. ‘Aliai’ means the seed of a potato crop
under the soil and ‘Lrigang’ means the sowing of the first crop. At the beginning of spring, when
new buds appear on trees, mangoes become bolls, and nature becomes rejuvenated. Menstrual
Rejuvenation Inspired by nature’s protection of the seasons, the first week of Falgun is the festival
of planting crops and on that occasion, they dance and sing in the fields and courtyards. At that
time love and nature seemed like two branches of a tree. Missing youth in this sweet and loving
environment of nature swells with joy. They share their thoughts by singing songs to keep nature
and love alive. This love song and the dance that accompanies it is collectively called ‘Ainitatam’
as mentioned earlier. While performing this dance they use musical instruments like dhol, taal,
kansi, papaya, toka etc. and as mentioned earlier these people call the Bihugeet ‘Ainitam’.
Deuri-Sutia Tribe:
The Sutiya people are people of the Tibeto-Burmese Assamese branch. Entering Assam from the
north-east, these tribes established themselves on the upper Brahmaputra valley. Before
entering the plains, the Ahom people established themselves in the Shadiya region and
established themselves as the possessors of a vast kingdom including the Dichang River in the
west. In 1623, the Ahom people occupied the Sadiya region and settled in a vast area of upper
Assam (Assam District Gazatters, Vol.xi.1928; The Sadiya From Tier Gazatter. Part-2, Chapter-iii,
Page.16).
In the book ‘The People of Assam’ on page 71 there are two main groups of Sutia people in the Upper
Assam – 1) Deuri-Sutia; 2) Hindu-Sutiya, division of these two branches is observed. Several
differences can be noted between these two branches. The Deuri-Sutia people are very religious
and worshipful; On the other hand, the Hindu-Sutia people have assimilated themselves
with the culture of other Hindus. The ancestors of the worshipers of the Sutiya dynasty, the Deuri
people and the Ahom people considered the worship of the Tamreswari temple as an act of state
welfare (Pavanchandra Saikia; ‘Deuri-Sutia’; p. 1). The Deuri-Sutia community is currently divided
into four groups – 1) Tengapaniya [those living near the Tengapani River]; 2) Barganyas [who
live along the Barpani River]; 3) Dibangiya [those who live near the river Diwa]; 4) Patraganya
[those who live near Patban]. At present, the Patraganya section is extinct (Revs. Endle. Op. cit.
p.93).
Now let us come to the context of how the Bihu festival is celebrated among these people. The
people of Deuri perform ‘Bihu Daye Ruba’ or ‘Orua’ puja in the year in which Hunchari Geet is
sung and conclude the Bihu festival by performing ‘Ghosani Patat Tola’ puja on the following
Wednesday. These people sing Hunchari geet first in their Naamghar (temple) and residence on
Wednesday and on Thursday of the following week they end the Bihu festival by going to a river
or small pond and distributing the money collected among themselves by singing Hunchari geet.
The next day i.e. Friday another ceremony called ‘Rajvan’ is performed. The Barganya and
Tengapaniya branches of the Deuri-Sutia tribe celebrate this ‘Rajvana’ or ‘Panchbihu’ festival.
Usually, this puja is done near the village. The purpose of this puja is to appease the deity. The
name of this festival is ‘Panchbihu’ because pitha, pies etc. are made on this day’s Bihu festival.
After this ceremony, the people have a feast and then come to their house with the village priest
and perform puja with mantras. These people believe that the deities are appeased on this
occasion and ‘Bihunam’ is called ‘Hurai Rangali’ among them.
Reference Books:
- De Basu, hardworking; ‘Bihu’; Center for Folk Culture and Aboriginal
Culture; Kolkata 2014. - Dr. Gagai, Leela; ‘Assam Culture’; Banalata Publications; Guwahati 2015.
- Chakraborty, Mahadeva; ‘North-East India: Then and Now’; Progressive
Publishing; Kolkata 2016. - Das, Yogesh; ‘Folk Culture of Assam’; National Book Trust; Calcutta 1983.
- Gogoi, Hem (Ed.); ‘Bihu’s form and transformation’; Draw-Bend Point of
Sale Publications; Guwahati 2013. - Dr. Barua, Hemanta Kumar; ‘Bihu’s Sources and Traditions’; SH Educational
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