After harvesting season people mostly relax, rejoice, dance and sing thus a festival is generated. At the transition of sun from one constellation to another Sankranti is observed. Each Sankranti has a fair or festival connected to it somewhere in Kumoun. Fooldeyi, Bikhauti, Harela, Ghee Sankranti, Khatarua, Uttaraini are the mostly observed Sankranties throughout the region. Other festivals have the bearings in the moon and the dates changed frequently in Gregorian Calendar. Basant Panchami, Shiv Ratri, Holi, Samvatsar Parwa, Ram Navami, Dashra, Batsavitri, Rakshabandhan, Janmastmi, Nandastmi, Deepawali etc. are some of the auspicious occasions.[11]
Makar Sankranti
Main article: Makar Sankranti
According to the Hindu religious texts, on the day of Uttarayani also called ghughuti in Kumaon (घुघुति), the sun enters the Zodiacal sign of 'Makar' (Capricon) from the Zodiacal sign of the Kark (Cancer), i.e. from this day onwards the sun becomes 'Uttarayan' or it starts moving to the north. It is said that from this day, which signals a change of season, the migratory birds start returning to the hills. On Makar Sankranti people give Khichadi (a mixture of pulses and rice) in charity, take ceremonial dips in holy rivers, participate in the Uttarayani fairs and celebrate the festival of Ghughutia or Kale Kauva. During the festival of Kale Kauva (literal translation 'black crow') people make sweetmeats out of sweetened flour (flour and gur) deep fried in ghee, shape them like drums, pomegranates, knives, swords etc. They are strung togather and worn as necklace-in the middle of which an oragne in fixed. Early in the morning children wear these necklaces and sing "Kale Kauva.." to attract crows and other birds and offer them portions of these necklaces, as a token of welcome for all the migratory birds, who are now coming back after their winter sojourn in the plains.
Wearing garlands of the above eatables the children come out calling the crows with following song on their lips:
Kale Kale, bhol bate aile bor puwa Khale Ie Kauva bara, mai ke de sunu gharo Ie Kauva dhal, mai ke de sunu thai.
काले कौवा काले घुघुति माला खाले
ले कौवा बड़ा मकें दे सुणो घड़ा
ले कौवा ढाल मकें दे सुणो थाल
(come dear crow, come daily you will enjoy eating bara and puwa. Take the bara and give me a pitcher full of gold Take the shield and give me a golden plate).
Basant Panchmi
The festival of Basant Panchami (बसंत पंचमी) celebrates the coming of the spring season. This festival, which also signals the end of winter, is generally celebrated during Magh (January - February). During this festival people worship the Goddess Saraswati, use yellow handkerchiefs or even yellow cloths and in a few places people put a yellow tilak on their foreheads. This festival also marks the beginning of holi baithaks.
Kumaoni Holi
Main article: Kumauni Holi
Kumauni Khadi Holi in rural Kumaon
The uniqueness of the Kumaoni Holi lies in its being a musical affair, whichever may be its form, be it the Baithki Holi, the Khari Holi or the Mahila Holi which starts from Basant Panchmi. The Baithki Holi and Khari Holi are unique in that the songs on which they are based have touch of melody, fun and spiritualism. These songs are essentially based on classical ragas. No wonder then the Baithki Holi is also known as Nirvan Ki Holi.
The Baithki Holi (बैठकी होली) begins from the premises of temples, where Holiyars (होल्यार), (the singers of Holi songs) as also the people gather to sing songs to the accompaniment of classical music.
Kumaonis are very particular about the time when the songs based on ragas should be sung. For instance, at noon the songs based on Peelu, Bhimpalasi and Sarang ragas are sung while evening is reserved for the songs based on the ragas like Kalyan, Shyamkalyan and Yaman etc.
The Khari Holi (खड़ी होली), is mostly celebrated in the rural areas of Kumaon. The songs of the Khari Holi are sung by the people, who sporting traditional white churidar payajama and kurta, dance in groups to the tune of ethnic musical instruments like the Dhol and Hurka.
The Holika made is known as Cheer (चीर) which is ceremonically made in a ceremony known as Cheer Bandhan (चीर बंधन) fifteen days before Dulhendi. The Cheer is a bonfire with a green Paiya tree branch in the middle. The Cheer of every village and mohalla is rigorously guarded as rival mohallas try to steal the others cheer.
Dulhendi known as Chharadi (छरड़ी), in Kumaoni (from Chharad (छरड़), or natural colours made from flower extracts, ash and water) is celebrated with great gusto much in the same way as all across North India.
Phool Dei
Phool Dei (फूल देई) is celebrated on the first day of the month of Chaitra in mid March. On this day, young girls conduct most of the ceremonies. In some places this festival is celebrated throughout the month with the advent of spring. During this festival young girls go to all the houses in the muhalla or the village with plates full of rice, jaggery, coconut, green leaves and flowers. They offer their good wishes for the prosperity of the household and are given blessings and presents (sweets, gur, money etc.) in return.
In a few places even today they sprinkle flowers and rice on the doorsteps and sing:
phool dei, chamma dei deno dwar, bhur bhakar yo dei sei namashkar, puje dwar
फूल देई छमा देई देण द्वार भुर भकार यो देई सेई नमस्कार
Sei (a pudding made with floor, curd and jaggery) is prepared specially for this occasion. Folk singers sing the Riturain, Chaiti and other songs welcoming spring and are given presents, money and foodgrains.
Harela and Bhitauli
On the first day of the navaratris (nine day holy period) of the month of Chaitra women fill baskets with soil and sow seven types of grains in them. The grains germinate symbolizing the future harvest. These yellow leaves, called Harela (हरेला), are cut on the tenth day and people put them on their heads and behind their ears. During the month of Chaitra (March-April) brothers send presents to their sisters. These presents are called Bhitauli (भिटौली).
Harela is peculiarly a Kumaoni festival to mark the advent of the rainy season. The celebration falls on the first day of Shravan. Ten days before the due date, seeds of either five or seven kinds of grains are mixed together and sown in pots inside the room, using small baskets filled with earth. The sowing is done either by the head of the family or the family priest. It is done ceremoniously. Water is sprinkled after worship. On the last day of the month of Aasarh, one day before the actual celebration of the festival, a kind of mock weeding is done with small wooden hoes. Gaily painted images of Shiva and Parvati and their off springs are prepared and worshipped on the Shankranti day. Green shoots Harela are placed on the head gear.
The significance of Harela lies in the fact that it provides an opportunity to the cultivator to test the qualities or defects of the seeds he has in his store. Another significance is that the festival is the occasion to give taken monetary allowances - pocket money to the young girls of the family.
However, the more popular Harela is the one that is celebrated in the month of Shravan to commemorate the wedding of Lord Shiva and Parvati and to welcome the rainy season and the new harvest. On this day people make Dikaras* or clay statues of Gauri, Maheshwar, Ganesh etc. and worship them. Even the overworked bullocks are given a rest on the occasion of Harela. People put the blades of freshly cut Harela on their heads and send them to their relatives and friends as well.
• Dikars - Small idols of gods and goddesses are made out of clay/red-soil. These idols are decorated with different colours. They are called Dikars.
Khatarua
Khatarua (खतडूआ) is essentially the special festival of pastoral- agricultural society and celebrated on the first day of the month of Ashwin in mid September, and signifies the beginning of the autumn. On this day people light bonfires, around which children dance, holding aloft colourful flags. People take special care of their animals and feed them fresh grass. Cucumbers are offered to the fire of Khatarua, which is said to destroy all evil influences.
The victory of the king of Kumaon is also said to be one of the reasons for the celebration of Khatarua. It is said that Kumauni soldiers carrying banners depicting a cow vanquished the enemy and bonfires were lit to declare the victory. Children circle the bonfire shouting
Go ki jeet khatude ki haar (गो की जीत खतुड़े की हार) meaning the victory to the cow banner and defeat to the enemy.
Bat Savitri
This festival is celebrated on the Krishna amavasya (last day of the dark half of the month) of Jyestha and on the day married women worship Savitri and the Bat or banyan tree (Ficus benghalensis) and pray for the well being of their spouses. Women observe fast in honour of Savitri and Satyavan and remember how Savitri through her intense devotion saved her husband from the claws of death.
Ganga Dusshera or Dasra
Ganga Dusshera (गंगा दसरा) is celebrated on the Shukla dasami of the Jyestha (May - June). The sacred Ganga is worshipped on this day and Dusshera posters (dwarpatras or dasars), which have various geometric designs on them, are put up on the doors of houses and temples. These posters, once hand written by brahmins, are now printed. On this day people bathe in the holy rivers.
Janyo Punyo
Main article: Raksha Bandhan
The people of the Kumaon, celebrate Raksha Bandhan and Janopunyu(जन्यो पुन्यु) on the Shravani Purnima, it is a day on which people change their janeu (sacred thread). On this day the famous Bagwal fair is held at Devidhura in district Champawat. Punyu in Kumauni means Purnima or full moon it is the purnima in which the sacred thread Janeu or Janyo is ceremonically changed. The Raksha Bandhan celebrations are same as in all across North India.
Dasshera or Bijaydashmi
Main article: Vijayadashami
Dasshera festival starts in Kumaon with the performance of Ramlila which is itself unique as it is based on the musical rendering of the katha or story of Lord Ram based on the theatrical traditions set by Uday Shankar while on his stay in Almora these traditions Known as the Almora or Kumaon style Ramlila has been recognised by UNESCO as one of the representative styles of Ramlila in India
On the Dusshera day itself the effiges of Ravana and his family are burnt to signify the victory of good over evil.
Hilljatra
The Hilljatra (हिलजत्र), which is being celebrated in some parts of Pithoragarh district, is essentially the festival of pastoralists and agriculturalists. In the developmental process, the aathon (eighth day of bhado) and Gawra Visarjan also became the part of Hilljatra. The festival, which basically came to the Sor valley from the Sorar (Mahakali) region of West Nepal, was first introduced in Kumaour village. The Jatra was also accepted by the people of Bajethi, another village near Pithoragarh town and with some modifications it was introduced in Kanalichhina and Askot regions as Hiran Chital.
The Hilljatra is related to ropai (the plantation of paddy) and other agricultural and pastoral labours of the rainy season (Hill = mud, Jatra = Jaat). It has also been connected with the victory of the Champawat ruler. There is another story that Kuru, the representative of a Chand King, who went to Sorar (Nepal) to participate in the hilljatra, was able to sacrifice a buffalo with horns covering the neck. The people became happy and wanted to present Kuru a gift.
Kuru thought of introducing this festival in Sor valley and asked for four masks, Lakhiabhoot, Halwaha, two bullocks, and one implement - the Nepali plough. In this way, the hilljatra was introduced in Sor.
In the first part of jatra, worship and the ritual sacrifice of goats is performed, and in the second part, different pastoral and agricultural activities are presented in a dramatic way. The masks are very expressive and this is the most entertaining part of the festival.
In the third and last part, the songs are recited with the performance of circle dance (Chanchari). It continues late into the night. The songs are traditional as well as new and popular. The hilljatra is a living tradition and all care should be taken to preserve its style in a rapidly changing society.
Fairs
Fairs are organised on these occasions on certain places. The Uttaraini Mela at Chitrashila near Ranibag is observed on Makar Sankranti Day (Approx. 14 January). Kumaoni people feed the crows on Uttaraini day by saying ‘Khale Kaua khale Ghughuti Bada Khale’ . On Buddha Purnima Day, in the month of May, there is festivity near Budhansthli, while Bhimtal observes Harela Mela on 16th or 17 July. Baishakhi Purnima day brings rejoicing near Lokhamtal while Kainchi temple premises is gay on 15 June. Kakrighat has Somnath Fair on the last Monday of Baishakh, Garjia is full of festivity on Kartik Purnima day in the month of November. Nandashtami Festival is observed with full devotion in the district, fairs are organised at Nainadevi temple Almora, Nainital,Bhowali and Kot Bhramri. Dwarahat Bikhauti fair, Sor valley's Hilljatra fair, Ganai-Gangoli's Baurani fair are other important fairs. The Kumaoni people use the fortnight of Shradha in late September or early October to remember their died ancestors.
Uttarayani fair or Ghughutiya
Uttrayani fair is held in a number of places including Bageshwar, Rameshwar, Sult Mahadev, Chitrashila (Ranibagh) and Hanseshwar etc. on Uttarayani day. At Pancheshwar the dola of Chaumu comes down to the temple. The fair at Bageshwar attracts maximum people. Its commercial, cultural and political importance is still very high. Goods like iron and copper pots, baskets, casks, bamboo articles, mats, mattresses, carpets, blankets, herbs and spices are sold during this fair.
The Uttarayani fairs are often used as platforms by social and political workers and the Bageshwar fair specially has played an important role in all the local movements, as also in the freedom movement. In 1921 activists had given a call for the eventual eradication of the system of bonded labour known as coolie begar. In 1929 Gandhi ji came to Bageshwar. Many freedom fighters and folk singers have been closely associated with the Bageshwar fair. Even today the fair attracts a large number of people, who spend the whole night dancing and singing Jhoras, Chancharis and Bairas.
Nanda Devi fair
The Nandadevi fair is held at Almora, Nainital, Kot (Dangoli), Ranikhet, Bhowali, Kichha and also in the far flung villages of Johar (like Milam and Martoli) and Pindar valleys (like Wachham and Khati)and Pachar village in Bageshwar. In the villages of the Pindar valley people celebrate the Nanda Devi Jaat (journey) every year, while in Johari people come from far and wide to Danadhar, Suring, Milam and Martoli in order to worship the Goddess. In Nainital and Almora thousands take part in the procession carrying the dola (or litter) of Nanda Devi. It is said that the Nanda Devi fairs started in Kumaon during the reign of Kalyan Chand in the 16th Century. A three day fair is held at Kot ki mai or Kot bhramari devi. The fair at Saneti comes every second year. Both these fairs are rich in folk expressions and many village products are brought for sale
Jauljibi and Thal fairs
This fair is held every year in November at Jauljibi, the confluence of the rivers Kali and Gori, which is a meeting place of three different cultures - the Shauka, the Nepali and the Kumaoni. This gateway to Johar, Darma, Chaudans and Byans was at one time, considered to be the central place between Tibet and the Tarai regions. Though this fair is primarily a commercial one, its cultural importance cannot be overlooked. People come even from Nepal to this fair in order to sell horses, ghee and foreign goods and take back foodgrains, jaggery etc.
A similar fair is held at Thal on Vaishakh Sankranti (14 April) and it attracts a large number of Shaukas. With the closure of the Indo - Tibet trade these fairs have lost their former importance.
Syaldey Bikhauti
It is celebrated on the Vishuwat Sankranti day and commemorates an ancient victory. On this day, the Bagwal is held at Syalde Pokhar in the old town of Dwarahat. People also celebrate the occasion with music, songs and dancing. One day before this a similar fair is held at Vibhandeshwar in which Lord Shiva is worshipped. The Syalde Bikhauti fair has been successful in retaining its old colour and gaiety to a large extent.
Somnath (Masi)
This fair, also on Vishuwat Sankranti day is held in the Shiva temple at Masi. It is a famous fair of Pali Pachhaun. Animals, specially bullocks and calves, are sold at this fair. On the same day a fair is held at Thal. In the summer the people in the valley of Ramganga (West), especially in Masi and Bhikiasen, celebrate the unique machhli utsav (the fish festival). The villagers bearing tumra come with Jaal, fatyav and hathiya to the river to catch fish. The fish festival is locally known as Dahau.
Devidhura Bagwal
This fair is held in the compound of the Varahi Devi temple at Devidhura on the day of Raksha Bandhan. Devidhura is situated at a trijunction of Almora, Pithoragarh and Nainital districts and the fair is well known for its enchanting folk songs and dances as also for its Bagwal. During the Bagwal the two groups (khams) of people throw stones at each other while they try to protect themselves by using big roof like shields. Even watching the Bagwal is a truly thrilling experience. The Devidhura fair has maintained its old vigour
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