Bohag Bihu: A spring festival of Assam

Kopou 

Bohag Bihu, which ushers in the new year is the Spring -time bihu, generally falls in middle of the April . It is observed on the first day of the Hindu Solar calendar. Bohag bihu is associated with vernal. As the sun passes at this time from one zodiacal zone to another, which is known as Domahi (Assamese for "Two months") .  It is a festival of gaiety and celebration, that's why it is know as Rongali Bihu (Rongali= Gaiety & Celebration). This bihu continues for Seven days, all days are named distinctly according to the activity done in that particular day. Those are as follows:

1. Chot Bihu (Last day of Chot Month)
2. Goru Bihu (Cows and Bullocks are worshiped)
3. Manuh Bihu ( Respect is given to elders)
4. Kutum Bihu ( People goes to relatives house)
5. Senehi Bihu (The day for Beloved one)
6. Mela Bihu (Bihu Fare)
7. Chera Bihu ( Last day of Bihu, on this day Bihu thowa or Putting Bihu away took place)

Goru Bihu is a representation of agricultural background of Bihu. On the day of Garu Bihu the cattle are washed and pieced vegetables like Brinjals and Gourds are thrown at the cattle and says

Goru Bihu

 "Lao Kha Bengena Kha , 

Bosore Bosore Barhi Ja !

Maa Xoru, Baaper Xoru,

Toi Hobi Bor Bor Goru!"

(Blessing the cows to year by Year, and grow better than their parents)  

Cattle are strike with green springs (Like Dighlati & Makhiyati plants) which is meant to be magical for better progency. In the evening cattle are tighten with new rope made of Tora plants and a garland made of Tangloti leafe are fasten on the neck. A fire is burn near the cattle shed to kill the Fly and Mosquito, which disturbes the cattle. "Bor Pitha" a rice cake made of Rice powder and Gur (Jaggery) is given to the cattle.

Manuh Bihu is observed on the second day of Bohag Bihu. Huchari ( Assamese of  a group performance of Bihu Naam and Bihu Dance)  starts on this day, groups consist of different age groups goes to house to house and enjoy singing Bihu songs (Bihu Naam) and Dancing  ( Bihu Dance). On the day of Manuh bihu different games like Cowry shells (which are supposed to cause rain) and eggs fight (which symbolize reproduction). Respects to the elders in terms of Bihuwan (Present given out on occasion of  Bihu) are offered. Mainly in terms of cloths like Gamucha ( Assamese for Body Wiper, Ga=Body, Mucha= Wipe), Cheleng (Shoulder Cloths), Dhoti (Men's Wear) Hachoti (Betel nut carrier cloths), Riha (Women wear), Chador- Mekhela (Women's wear) etc. Sanskrit mantras are written on Nahar (Mesua Ferra) leaf and kept under the eaves of the roof - these are prayers to the god "Mahadev" seeking protection against storms, lightning , fire etc.

Huchori

Gosain Bihu is observed on the third day. This day is spent in congregational prayers at the community halls, Namghars.

Kutum Bihu  is observed on the fourth day. On this day people use to visit their relative's house to share the joy of Bihu.

Senehi Bihu is observed on the fifth day. The name of the day itself defines that this day is exclusively for the lover. Bohag Bihu is a symbol of love and reproduction. Youths use to meet their beloved one on this day and use to give Bihuwan.

Mela Bihu & Chera Bihu  are observed on sixth and seventh days. As Bihu is a seasonal and pre- cultivation  festival, so it has a end. Before ending the Bihu for next year people use to enjoy it together.

Gos Tolor Bihu

Bihu - Thowa (Assamese of Putting Bihu Away): Bihu symbolizes youth and love of the New Year. So it has to ended with respects. In upper reaches of Brahmaputra the Huchari singing goes beyond the allotted seven days. On the last day the singers go outside the village to a field and sing to their hearts content.  In the late afternoon in nine part of banana leafs they put betel nut and leaf putting the front of the betel leaf towards west. They cover the place with a new Gamucha and leave some coins on the banana leaf and go home with out looking back.

Bohag Bihu is celebrated by all people of Assam with few variances. For example in upper reaches of Brahmaputra, on the first day of Bihu people use to eat 101 varieties of herbs and vegitables. On the other hand in lower reaches of the Brahmaputra people eat seven varieties of pot herbs on the seventh day of Bohag Bihu.

KHASI TRIBES

Introduction:

Khasi tribe is mainly found in state of Assam ad the Khasi-Jayantiya hills in Meghalaya and in the states of Punjab, Uttar Pradesh, Manipur, West Bengal and Jammu & Kashmir. They calledby different name such as Khasi Rahris, Khuchia, Kassi, Khashi and Khasa. Khasi forms the large part of the population in the state of Meghalaya.

History of Khasi:

Khasis were earliest immigrant tribes who came from Myanmar and settled down in the plains of east Assam. Earlier the Khasis has their own kingdom until the British colonialism starts in North eastern India. The word Khasi is found in Shankardeva's "Bhagawat Puran" an Indo -Aryan Literature.

Khasi call themselves ' Ki Hynniew Trep', which means ' The Seven Huts' in Khasi language. Khasi is the Northern most Austroasiatic language. Khasi use Roman scripts. 

Originally Khasi people follow their tribal religion, called " ka Niam Khasi" or " Ka Niam Tre". Peter Wilhem Schmidt believed that the Khasi people are related to the Mon - Khmer people. 

According to Khasi mythology  "Blei" (God) had originally distributed the human beings to 16 heavenly families ( Khadhynriew Trep). Seven out of the 16  families were stuck on earth while the other 9 are stuck in heaven.

Khasi consist of the four Sub - tribes:

1. Khynriam
2. Pnar or Syntengs
3. Bhoi
4. War

Marriage:

Khasis of Meghalaya follow Matrilineal style of lineage where the follower is traced through the mother and not through the father. In khasi society the youngest daughter gets the whole property. If she dose not have any daughter the property goes back to her sister after her death after whom it is transferred to her daughter Marriage with in the same clan is not allowed.

Khasis are monogamous. Among Khasi marriage is acivil contract. The ceremony consists of a betrothal, the pouring of  a libation to the clan's first maternal ancestor, the taking of food from the same plate, and the taking of the bride to the house of the groom's mother, where a ring is placed on the bride's finger by her mother - in - law. 

Dress:

The traditional Khasi male dress is a "Jymphong", a longish sleevless coat without collar, fastened by thong in front. On ceremonial occassion they appear in a " Jymphong" and "Sarong" with an ornamental waist - band and they may also wear a turban.

The traditional Khasi female dress is called the "Jainsen" or "Dhara", both of which are several piece of cloths. The "Jainsen" consisit of two pieces of material fastened at each shoulder. The " Dhara" consists of a single piece of material fastened at each shoulder.

Festivals:

Shad Suk Mynsiem and Nongkhrem are the major festival celebrated among the Khasi.

• Shad Suk Mynsiem: A thanks giving dance called "Shad Suk Mynsiem" It reflects the 'Matrilineal' and 'Patrilineal' aspects of  Khasi society. The man with whips and sword circles the female dancers as a symbolic presentation of protector of the dignity of women. This festival is celbrated in the month of April and last for three days.
• Ka Pomblang Nongkrem:  This is a pomp and gaiety festival held annually in November at "Smit", the capital of  the "Khyrem Syiemship" near Shillong for thanks giving to the godess "Ka Blei Shynshar" for a rich harvest and prosperity of people. An important part of the festival is goat sacrifice made to deity of  Shillong Peak. 

Why Our Children are Not Learning: Learning Crisis

Couple of months back in January Annual Status of Education Report 2014 revealed that the children from rural India is not learning well. www.asercentre.org. After 68 years of independence such dismal picture of the primary education is really thought provoking. Even after five years of  Right to Free and Compulsory Education 2009 the problem is worsening year after year. What are the  causes  which are coming as obstacle in front of children learning.

• Following Syllabus : It may appear odd to many people that how a well structured syllabus can be a hindrance in children's learning.  Let me explain, our elementary education system is mostly centralized and the teachers are instructed to complete the syllabus with in a  stipulated time frame. If the children are not able grab the initial lesions then also the teacher is bound to go forward as they have to complete the syllabus on time. It creates a great problem for the slow learners. they could not catch the pace.  
• Rote Learning: Current education system is favorable for rote learning.  Our children are burning midnight oil to memories their lessons rather than understanding the content.  Most of the children who are bit slow in learning tries to mugged up all the things to get a good grade.
• No Retention Policy : This has been criticized by many, in different platform. I personally feel that the policy was designed to boost the confidence of children. But it has been wrongly interpreted at implementation level and now it is becoming a Frankenstein.
• Lake of teachers : Still a healthy number of school are running without meeting the Pupil Teacher Ratio(PTR). It is very hard to control a large class at elementary education as children needs personal attention at this level. The picture is more dismal when we see a school where  PTR is meeting, but a single teacher is controlling all five classes in Lower Primary School. It will be more clear with an example, suppose in a primary school total enrollment in five classes is 30, according to RTE this school is adhering to PTR, but just imagine how one person will control all the five classes simultaneously and deliver quality education to the children
• Job of Teacher as a Career : Teachers job at elementary school is not a lucrative career for the talented people. Yes there are some exception but I am talking about majority. In teachers job there is a very small room for promotion and personal development. But in other jobs people has choice and opportunity to grow. In primary teachers career if a person join as a assistant teacher he will either retire with the same position or he will become a Head Master. 

These are few hindrances in achieving quality education in India. we need to address these issue in first priority.