Rajbansi Festivals Decoding Indigenous Knowledge System

Ashok Das Gupta: Rajbansi Festival
Antrocom Online Journal of Anthropology, !"!, vol# $, n#
%&' $" (ultural Anthropology
RAJBANSI FESTIVALS DECODING INDIGENOUS KNOWLEDGE SYSTEM

Ashok Das Gupta *
ABSTRACT: Indigenous Knowledge System/ IKS and the set of local-level material apparatus are dependent upon non-adaptive domains of the folk life !folk culture!material apparatus"# Altogether non-reflective intangi$le part of culture cultural values% social norms% folkways% ta$oo and traditional $elief"& reflective and tangi$le part set of material apparatus" and reflective $ut non-tangi$le part information% knowledge and traditional technologies constituting 'KS" constitute the (olk )ife# *ere% various aspects play ma+or influence on the issue of (olk )ife% such as% mode of communication formal and informal", firstly% with people via e-change of goods/message/women/power of word& secondly% with nature via 'KS& and thirdly% with Super .ature via performances cultural/ social/ magical/ religious/ agricultural-seasonal" during religious festivals and other ceremonies# 'he network so formed maintains connectivity among agrofacts% artifacts% sociofacts and mentifacts/psychofacts& and in this way% the traditional social system again highly non-adaptive" is $uilt up on composition of various institutions# /f various institutions in traditional social system non-adaptive"& IKS adaptive" is generally tested in the religious la$oratory of survival religious institution"# 0ithin the traditional folk life of 1a+$ansi agrarian rural structure of northern 0est 2engal% a study has $een conducted to 3uarry the role of their festivals in proper management of IKS as they could communicate with social system% nature and super-nature as well# INTRODUCTION: 'raditional Knowledge System 'KS" is the set of knowledge traits produced through day to day life e-perience via trial and error& these traits are asymmetrically distri$uted *1esearch (ellow% Department of Anthropology% 4niversity of .orth 2engal% District- Dar+eeling% 0est 2engal%
India 5in, 6789:7 n$u;ashokanthro<rediffmail#com
Antrocom Online Journal of Anthropology, !"!, vol# $# n# ' )**+ "&,-' ..!
worldwide among various gender and age groups% socioeconomic strata as well as ethnic-identity holders# A 'KS has two $asic services, protection to .ature $y virtue of proper $alance $etween mode of e-ploitation of ecosystem $ut with certain amount of feed $ack and the minimum energy re3uirement of a given-si=e population attached to its folk life !folk culture! material culture"# .ow% the supporters of Glo$al >arket ?conomy are willing to create a universally applica$le @Indigenous Knowledge SystemA IKS" through summation of all the 'KS# It should $e capa$le of simultaneous activity parallel to the Glo$al >arket ?conomy on capitalism# It would deliver some sorts of Glo$al 5u$lic Service G5S" and therefore help in reducing the negative impacts of Glo$al >arket ?conomy such as pollution% $iodiversity-loss% ecological degradation% emergence of newdrug resistant disease strains% genetically modified food% malnutrition% increasing levels of non-degrada$le and to-ic compounds% glo$al warming% drastic need of market e-pansion% severe competition and consumerism% outsourcing and unemployment% economic ine3uality and crisis-prone financial market% one-way development% mass-e-ploitation of nature% development of the system of productionconsumption-governance $ut without any proper way of distri$ution% conflict $etween glo$ali=ation and antiglo$ali=ation% locali=ation-on-terrorism% fuel-crisis% war-onresource-and-energy% space research and so forth"# So% a $alance $etween the >odern Knowledge System and the newly fashioned IKS is highly needed for two primary reasons, protection of nature through sustaina$le way of development and secondly% to check the least scope of emergence/reoccurrence/over-dominance of any singular alternative on the line of Socialism% various types of ?-tremism or other the traditional politico-economic systems# 2ackward communities- the ultimate providers of the Glo$al 5u$lic Service- are traditionally highly against the 0estern way of Glo$ali=ation and their concept of super-ordination over nature# 'here is a need to $ring in these people under confidence via providing them with universally applica$le protective measures- the Indigenous 1ights for all the Indigenous 5eoples proposed $y I)/% :BB:"# Indigenous 1ights are further su$categori=ed into the domains like general policy% land% recruitment and conditions of employment% vocational training% handicrafts and rural industries% social security and health% education and means of communication% contracts and co-operations across $orders% administration% general provisions# IKS is a multidisciplinary su$+ect and could $e divided into CD9
various domains like agriculture and post-agricultural practices& animal hus$andry and poultry& ethno-fishery& hunting and gathering& artisan& disease treatment% ethnomedicine and folk remedy& traditional economic and political system# So% whether in favor of Glo$ali=ation or not or in an intermediate way& in India there is a need to study applica$ility and impact of IKS# And to do this& primarily the community-specific 'KS has to $e thoroughly investigated on humanitarian ground from the parado- of the compleagrarian rural structure- heterogeneous and e-tra-caste e-traclass e-tra-power in attitude with three ma+or o$+ectives, :" sustaina$le development% C" protection of $iodiversity and 7" issue of Indigenous 1ights and Indigenous 5eoples# 'he ma+or anthropological techni3ue that could $e used in this kind of study would $e the communication system $etween informal and institutional sectors via farmer-to-farmer system% gender interaction% e-change of service% e-change of information% folk dialect and power of word and performances magico-religious as well as agricultural and seasonal"# *ere in this paper% performances in festivals of a traditional social system have to $e investigated- their capacity of sym$olic e-pression of the folk life and the scope to decode the IKS% especially the hidden knowledge traits# /verlapping of etic and emic perspectives from sym$ols to the 0orld Eiew and again from comple- mind structure to ethno-science and folk ta-onomy" have to $e studied on postmodern humanitarian ground% in a 3ualitative way% deep micro-level study% o$+ectivity overruling su$+ectivity and least amount of $iasness during researcher-informant interaction# COMMUNITY SELECTED: 1a+$ansis constitute the $ack$one of the agrarian social structure on the planes of northern 0est 2engal# 'hey have $een thoroughly nourished $y these animists% 2uddhist% *indu% Islamic as well as 0estern connectivity& and could also claim their $elongingness to the ancient state of 5aundrawardhana of undivided 2engal# According to Sanyal :BFD"% these rulers typically of Kashyapa-2ratya Kshattriya com$ination have now turned down to the status of simply agriculturists and in northern 0est 2engal and its ad+oining areas and developed themselves as the 1a+$ansis# 'hese people allied over various tri$e and caste groups have gradually transformed from a simple community to a huge comple- heterogeneous Social (old# 'he latter has $een incorporated with various aspects like Animism% pre-Aryan and Aryan versions of *induism% various mythical elements% 2uddhism% 'antraism% Kashyap/ 2ratya-Kshattriya
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com$ination% 3uasi-egalitarian versions Sufism and Eaishnavism"% status mo$ili=ation Kshattriyai=ation/ appro-imately started from the date of 1a+put->ogul interference on Gooch$ihar state" and 0estern impact on local economy and polity during rule of 2ritish and their .ative Golla$orators"# So% a direct conflict $etween folk life and modernity in form of peasantry versus ur$an-industrial development leads the 1a+$ansi agrarian rural structure of northern 0est 2engal in a situation culture opposing a$solute civili=ation# Earious peasant agitations were occurred and followed $y class struggle% social reforms% anti-glo$ali=ation process up to the level of locali=ation% e-tremism and so on# 'his could $e viewed as a new type of separatist movement on the notion of reservation from the saviors of Glo$al >arket ?conomy decided to prevent the negative impacts on nature $y virtue of IKS& the target group reserved" $eing the $ackward people previously in strong opposition of Glo$ali=ation# 1a+$ansis should $e a$le to constitute a very important part of IKS applica$le in service of the $io-diversity% sustaina$le development and community welfare of the region# *owever% there are again two distinct pro$lems, :# .ew way of colonialism a# Scope of interference into the internal matter of a country and therefore% deviating that countryHs Gonstitution% administration% state machinery and )egal 5rovisions $# Gonversion of culture% society% knowledge% intellect% instruction% human resource and natural resource into capital c# Scope of $io-piracy and illegal knowledge transfer, misuse of patent law and intellectual property rights C# Scope of ethnic conflict among various folk communities regarding their degree of indigenousness# DISCUSSION: *ere% the festivals are enlisted $elow with precise discussion on sym$olic values of their performances under the 1a+$ansi agrarian rural structure communicated with $oth nature and super-nature# :# (estival of >odon Kam / summer Sym$ol of trans-national trade route with 2uddhist 0orld through mountain passes of 2urma% 2hutan and 'i$et persisting thousands years ago"& Sym$ol of Eaishnavism, Divinity in love, male and femaleness% gender e3uality% concept of Ardhanarishwara% CDC
female in gesture $ut male in soul", day-ritual and need of $lood sacrifice magical $elief" 5erformance $y virtue of worship of seven poles sym$oli=ed for seven different senses, each pole wrapped in colorful cloth% covered $y yak tail atop and carried $y men in clothe of women and playing $ells% and clappers and $eating drums INNER MEANING OF THE SEVEN SYMBOLS I2ishahari, Sym$ol of snake goddess, snakes again sym$oli=e water flows in dense +ungle of .orth 2engal, ancient water ways once regulated $y fishermen-cum-agriculturist communities, snakes come out from hi$ernation in summer when +ungle area is cut off and fired to clean up for Sweden cultivation with the first drop of monsoon rain Inner meaning, livelihood and prosperity from trade/agriculture/fishery/ forest yield& utili=ation of snake venom in different purposesJ ISalshwari 'hakur, animism% sym$ol of tree deity% male deity% worshiped $y men# Inner meaning, appeal to the super-nature for protection of hunter-gatherers in forest from fierce animals, hope for a $etter new year with good opportunities of cultivation, soil preparation for ne-t season& $urnt +ungles received summer sun $eams destroying the pests within the ash heap good for Sweden cultivationJ I'ista 2uri, Sym$ol of animism% female deity% river water source% rive ways% trans-national trade routes Inner meaning, scope of prosperity through proper networking among fishing% peasantry and tradeJ I>odon pir, Sym$ol of syncretism $etween strictly regulated Islamic life and agrarian rural structure where people $asically depend on super-nature Inner >eaning, appeal to appease the nature for good amount of crop yield and no natural disasters or epidemic concept of pir is also there% such as% Satya pir% 5agalo pir and so on"J IGoram, Sym$ol of village deity- rural society as an entity of people% activities% identity% culture% solidarity with nature and super nature Inner >eaning, well$eing of the villageJ IKali, female fertility cult% part of ancient tantra of pre-Aryan tradition in *induism% female entity of nature% controller of time scale% light in steep darkness% $lood sacrifices% savior from the enemy% the mother% sym$ol of matriarchy in primitive societies% goddess for prevention of any difficulty and contaminated diseases during weather changing Inner >eaning, hope for protection from evil and enemies% prosperity% high crop yield% good family life% and $less of the ancestral soulJ CD7
ISanyasi, Sym$ol of mentor% saint% the /mnipotent% the /mnipresent% the /mniscient% 0iseman% Shiva% >ahakal and 2uddha, notion of devotion% medication% knowledge% ethnomedicine% trust and protector Inner >eaning, freedom from all social attachment and sorrowJ Festival ! Tista B"#i$ s"%%e# Sym$ol of animism% river deity% femaleness% worship of super-nature# Inner meaning, appeal to appease the nature for regular water supply to cropland and system of fishery-cum-water transportation, means of livelihood of the folk life 5erformance $y virtue of worship of 1iver and river-ways, reminiscence of alternative Silk 1outes and trans-national trade with 'i$eo-2urmese $elt and (ar ?astK alternative options of traditional *indu hierarchical agro-economyK *istoricity of the 1a+$ansi agrarian rural structure, Increased geo-strategic importance, immigration of various ethnic communities from various parts of the world, Kushana% pro-Kushana% 'urk-Afghan% Kashmiri from the western side whereas Garo% 2oro% Koch% >ech% >ogh% Khen% )epcha% 2armana% 'i$etan% Dukpa and so on from the orient, ?mergence of several Diaspora of the ruling in-migrated people, Dominance of State-'rade ne-us favored $y 2uddhist 1eligious Institution, intermi-ing and resistance to the intermi-ing in due course, replacement of 2uddhism $y 3uasi-egalitarian versions like Eaishnavism and Sufism as well as ancient $eliefs under animism and pre-Aryan *induism/ 'antraism, pro-Indian policy supported $y the *indu Koch-1a+$ansi rulers of Gooch$ihar state in >ogul and 2ritish era, formation of >ulticultural situation on the core of 1a+$ansi agrarian rural structure, ?mergence of elite section, opposition against )andlordism and thereafter initiation of $ig farm houses, re3uirement of huge la$or force $ased on e-tended family system without any definite $lood relationship *alua system", within the non-1a+$ansi sects outside *indu mainstream% super-ordination of a tri$e over another tri$e vi=# Dukpa over 'oto", system of SlaveryK Festival ! Ja&a''at( a') Bala#a%$ s"%%e# Sym$ol of male deities% Eaishnavism% 3uasi-egalitarian version of *induism# Inner meaning, alternative option to the concept of social and gender e3ualities in >ahayana 2uddhism and Islam, huge fold incorporating people engaged in agriculture% pastoral life% fishery-cum-trade and ur$an centers and other small settlements on the ancient trade routes 5erformance of Rash-chakra, Sym$olic e-pression of the CD8
cyclical rotation of creation% e-istence and destruction S'/1L 5recious Yadu dynasty on pastoral economy was destroyed due to internal clash& whereas their king )ord Krishna% descri$ed as an Avatara of the Savior Eishnu% was killed in +ungle $y a hunter and *is elder $rother 2alarama with a power of thousand snakes died off in medication, $ody of Krishna was voyaged in river and then reincarnated in the form of wooden Magannath, hint to incorporation of the forest dwellers% hunter-gatherers% snake-catchers% fishermen% herdsmen and artisans of wooden work under the huge fold of Eaishnavism- the 3uasi-egalitarian version of *induism Festival ! D( #% T(a*"#$ s"%%e# Sym$ol of >i-ed deity% Shiva% 0arrior and 5rotector% 2uddha% (orest God% >edicine >an% 0iseman% and 1ain God Sympathetic >agic", notion of trust% ancestral soul% male portion of nature% seasonal change and male fertility cult% and hope of prosperity and good health Gonnection to the sym$ol of 'ortoise the Avatara of the Savior Eishnu- Gigantic 'ortoise of Indian /cean occasionally found in Ganges& relatedness with fish% tortoise% snake% $ird and sun, .atural indicators of the ancient trade routesK Gonnected to another sym$ol of 2ird deity Garura", sym$olic e-pression of the 'wo-Soul Goncept of sleep and death STORY ?very$ody contains two souls# During sleep% the minor soul $ird goes to travel outside and $efore sunshine it returns to the $ody& in due course% shamans at night deal with these minor souls# 0hen the ma+or soul $ird leaves the $ody% death occurs# Ganni$alism was once practiced in $elief of consumption of the soul of the ancestors as well as the enemies# )ater on% mummification was done in the hope that one day the $ird would come $ack and reincarnation would happen# .on-$elievers in reincarnation $ury the dead in graveyards to let it rest in peace# 5ost-Arian *indus worship fire and generally $urn the dead $ody in cremation# *owever% shamans on some specific days deal with these ma+or soul types# 'he festival is continued for the whole month $y the peasant society of 2engal& it includes the 1a+$ansis and other versions of 2ratya-/5aundrya-/2orgo-Kshattriyas with common clan identity kashyapa 5erformance of Gajon, mentors shouting at in re+oice% custom CDD
of self-punishment - a very common practice performed $y a$original communities in various parts of the 0orld to show the a$ility during mate selection $y the womenfolk Inner >eaning, *ope for solidarity and prosperity of the folk society involved in peasantry in due course of life-cycle and seasonal rotation, appeal to the ancestral souls% $enevolent sprits% the Super-.ature and the ultimate source of energySun Me+((e'i K(ela$ s"%%e# Sym$ol of village solidarity% interaction $etween genders% and feminism& illustration of the ever-lasting conflict $etween the snake worshipper fishermen and river-$ased traders praying the cults of manasha/2ishahari and Shiva respectively 5erformance, wife of fisherman with fish mow rice" in pot going all the household of the village and singing songs pray for well$eing Inner >eaning, hope for well-$eing in folk life flourished on the sides of river-course% clash with $ig traders using the water ways, in the folklore of >anasa% G#a% T(a*"#$ s"%%e# Sym$ol of several Kali forms along with the Supreme God% >ahakal or Shiva 5erformance, in each home esta$lishment of than the place where the deity resides"% ad+acent to the $am$oo $ush% no image% custom of $lood-sacrifice% other offerings and use of vermillion old tradition and highly magico-religious" Inner meaning, reduction in the effect of malevolent deities and other spirits G +(i,"'a$ % 's ' Sym$ol of hope for preparation of a good seed $ed 5erformance, magical/ agro-seasonal associated with measurement of seed fertility and knowledge of sowing seedlings D-F in each $unch" in late summer after plough the field% male dominated% use of rat soil in seed $ed% separation of saplings and again sowing 7-8 in each $unch" Inner meaning, hope for healthy production with high yield H")"%)e - ,e'&e# ,ia $ % 's ' Sym$ol of 1ain God 5erformance, animism% magical% tantra to *udumdeo& nude rain dance $y the womenfolk at night in dry crop field around *is image- drawing% dancing% singing% music and play& on the ne-t stage% marriage giving ceremony of frogs Inner >eaning, hope for good rain and ade3uate crop yieldrole of monsoon in an agrarian rural structure CDF
5revention of severe drought situation due to inade3uate shower in monsoon $ut re3uired in paddy and +ute cultivation Sound from the vocal cord of male frog the indication of their mating period in full monsoon& frogs and toads are important fauna for the food we$ in paddy-cum-fish cultivation system and organic way of pest control# D(a'e# !"l a'a$ s.#i'& 5erformance, seasonal-agricultural% magical% $y females% prey for appropriate whether so that ears could come out in spring after full monsoon Inner meaning, hope for high yield L *(i# )a*$ s.#i'& 5erformance, the time when ears come out first% a dhan bari% made up of +ute stick% is constructed with two earthen $ells atop and the headman in the family prays for good yield with milk% plantain and dry pummel leaves at night shouting songs# Earious ma+or female fertility cults worshipped, De$i% 2oro De$i and 2ishohori with the Matra% goddess of 0isdom% as well as 2handani-on-tiger# Inner meaning, hope for good yield and indication to the relationship $etween 1a+$ansi agrarian rural structure and the dense forest of Doors in su$-*imalayan region from where rivers come in and control the soil fertility of the lower plains D(a' *ata# ."/a$ a!te# s.#i'& 5erformance, seasonal-agricultural% magical% $y females% senior wife of the house goes alone to the field at night% cuts handful of ears and $inds it on door of the $edroom- the process sym$oli=es that )a-mi% the goddesses of wealth comes into home Inner meaning, *ope for $etter harvesting& regular harvesting initiates from the ne-t day of the ceremony- $unches kept C days in the field so that all the leaves could $e shed off and then piled up in kholan/ the thrashing floor 'he waste product is $urnt and paddy grains left on field feed mouse and rat- important fauna within the local ecosystem Na0a K( i$ a!te# s.#i'& 5erformance, seasonal-agricultural% magical% the first amount of husked rice used in preparation of some precious rice foods to $e offered to the nature and the 5rotector Inner meaning, *ope for good amount of stalk raising& thrashing of alll harvested paddy then dumped on kholan; preservation in forms of puffed rice% $eaten rice% rice dust and khoi& use of seed coats in earthen wall construction% rice cotyledons as fodder% local economy on rice% its various CD6
preserved forms and cakes manufactured from the rice dust vapa pitha"% folk cookery as $oiled rice% fried rice chal vaja"% water emulsion of $oiled rice and water-rice panta bhaat"& alcohol production from rice and so forth Eegeta$le curry of lafa leaves that increases the amount of mucus in respiratory organ and therefore prevents from the dust alergy during paddy harvest K(et Ut(a'i$ a!te# s.#i'& 5erformance, magical practice% cow/ $uffalo horn with a $unch of paddy straw on a stick driven in the empty field Inner meaning, keeping evil eyes aside Scientifically saying% let the nature do its works for revitali=ation of soil% fertility control and pest management 1"s("'a$2i'te# (or the whole month of 5oush the first month of winter in local calendar"& thrashing% stalk raising and husking are performed& on the last day% rice cakes are prepared from the rice dust and served to all the participants in the cultivation program throughout the year& image of fo- worshipped Inner meaning, maintenance of solidarity for uninterrupted supply of huge la$or force day-$y-day and season after season re3uired in intensive process of cultivation# S(iv Rat#i$2i'te# 5ray to Shiva and various fertility cults associated with *im& at a special day in last of winter% Shiva worshipped throughout the whole night- all people participate (or the month of >agh% the last month of winter% no ma+or work performed% vegeta$les grown reluctantly% >aghli Shinan or $athing performed in the water of sacred rivers at certain places where they flow northwards 1eminiscence of travelers from northern steep hills and their caravans down to the plains during 0inter and AutumnK ?-change of paddy and $y-products and wooden items with warm clothing made of yak wool of 'i$etK A"t"%' !estivals (el) at t(e % 't( ! a"t"%' 0orship of Shaleshwari and Rakhal Thakur the shepherd $oy"& worship of Bharar har chhuba sym$oli=ing animal herd in domestication that reminds us the oru chu!ani festival of after-spring& worship of Gorokhnath% one of the pathfinders of .athism% a 3uasi-egalitarian version of *induism- originated in .orth India $ut more successful in eastern part of the Su$-Gontinent at a time when 2uddhist remnants were rapidly replaced $y CDN
Islam& 0orship of Ga!ira under Eaishnavism- another 3uasiegalitarian version of *induism& "horok% the month-long worship of Shiva with Gam$hira songs and Ga+on/ self-healing& Bishau festival, hunting performance where forest is $urnt off for ne-t-year shifting cultivation, males enter into the +ungle with whatever weapons they could manage& there they have to kill at least one edi$le animal and cook it within the forest area& 0orship of dha! or the homestead in honor of ma+or deities Shiva% female cults and )a-minarayana" Inner meaning, 0hen new leaves come out after prolonged period of winter% worship of the male forest deity% Shaleshwari shows the closeness to the forest $iodiversitythe ma+or source of animal product% tim$er% minor forest produce% gum% dye% honey as well as ethno-medicines and so on& throughout the season% ethno-medicines taken& Success in Bishau would decide the fortune in the ne-t season- the $less of the forest deity during further Sweden cultivation& During dha! worship folk singer Gidal sings song with musical instruments for whole weak So% at the year end% these festivals are organi=ed in hope for good things in ne-t year Jurabandha$ !#ie')s(i. 2it( t#ee 0orship of various plants like ji a and $asil% performances to avoid the evil eyes of !ashan and joka and the role of painters !alakar" with natural dye are other sym$ols e-pressing $elief in animism and magico-religious performance for sake of good health% hygiene% traditional $iodiversity management% indication of sacred grooves and indigenous mode of e-ploitation of nature with feed-$ack# C '+l"si ': 'he a$ove sym$ols% festivals related to them and their inner meaning might $e helpful in proper diagnosis of the folk mind set of the 1a+$ansi agrarian rural structure with $oth synchronic and diachronic perspectives# 'hey show their relatedness to the communication system with rural society% nature and super-nature# 'hey could do a lot for decoding the 1a+$ansi IKS# 'hese sym$ols could $e applied as an important methodology to fill the gaps e-isting within the interrelation among various aspects# 'hese could $e illustrated as production and technical practices in a specific farming system% conservation of crop-varieties% alternative CDB
agricultural production% production of various cash crops/vegeta$les/spice/fruit and flower% maintenance of the nutrition level and traditional concepts of health% food preservation% ethno-fishery% animal hus$andry and poultry% social forestry and use of forest products tim$er and nontim$er"% maintenance of sacred groove% ecology and foodwe$% protection to the $io-diversity with feed-$ack% water O soil management in traditional way% house construction and kitchen garden% folk-ta-onomy% magico-religious performances% $elief in Super-.ature% cultural lag% emerging socio-economic challenges and transformation due to the impact of modern $ig-scale industry input from the civili=ed sector on Glo$al >arket ?conomy# 1a+$ansi countrymen have maintained their traditional customs and faith unchanged and that is very much helpful in maintenance of their 0orld Eiew and agro-$ased folk life- the $asic source of Glo$al 5u$lic Service from IKS crucial for $oth the Glo$al >arket ?conomy and its other alternatives at macro and micro levels"#
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Ashok Das Gupta: Rajbansi Festival

Antrocom Online Journal of Anthropology, !"!, vol# $, n#

%&' $" (ultural Anthropology