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Culture of Assam

 * ✅ Bhekuli Biya
 * Fish in Assamese Culture
 * Tamol in Assamese Culture
 * Snakes in Assamese Belief
 * Assamese taboos
 * Assamese Beliefs and Superstitions

Marriage in Assam

 * Marriage in Assam
 * Assamese marriage
 * ✅ Tuloni biya
 * Saklang

Fairs & Festivals

 * ✅ Bhatheli
 * Asokastami
 * Ali-Aye-Ligang
 * Durga Puja in Assam
 * Daranga Mela
 * Shivaratri in Assam

Apeshwari Sabah
Apeswari Sabah is a folklore ceremony held in Assamese society according to popular belief. Among the Assamese people, it is widely believed that if the children go dry or get sick or if the voice does not bloom according to the age or when the time for the girl child to become pushpapita (start of period) is over, then the evil eyes of sargar apeshwari will fall.

On the basis of such traditions, in different parts of Upper and Lower Assam, the local people organize the Apeshwari Sabah by singing 'The Name of The Apeshwari' by the women in search of its salvation. Usually, the householder of the house of the people who have such symptoms in his house prays to the goddess with such a name and wishes for the cure of the disease. During the afternoon, under the open sky or cleans a place in the pouch and wipes it well and decorates it with sharai, lamps, incense, fruits, milk, rice powder, ripe bananas, sugar, etc.

Reason for observation
The apeswara of the folk life of Assam has played the role of both Kalyanakamini and Kalyanakamini devis. As a goddess of non-welfare, it is believed that if the children dry up without any disease in the eyes of the apeswaris, or if they become thirsty, or if the children shake their hands and feet and shake their eyes and rub their eyes, then there is a disease, if there is a disease of the pita, if there is a disease in the womb, if the girl is left without peace, or if the girl is suffering for a long time. On the other hand, there is a popular belief that by the grace of Apeswari, a childless woman gets a child, unmarried cow gets a husband and a wealth, a son and daughter.

Rituals
Apeswari Sabah is held on Sundays or Sundays at noon. Sunday or Sunday is associated with the sun. On the other hand, according to popular belief, Apeswara is the daughter of the sun. So it is as if the apeswari sabah held at this time has preserved the deep connection of the apeswaras with the sun.

In upper Assam, the old widow grows potted apeswari sabah with ingredients such as pithaguri, ewa milk, bananas etc. In the middle of the house, four poles are buried and given a small rava, or a row is carried out by burying a high pole and placing it on it. After making an altar under the rava or japi and lighting lamps, incense sticks, etc., the women take names by offering them.

Mohoho
Mohoho (মহোহো) is a folk festival celebrated in the lower Assam region of India, especially in the districts of Kamrup, Goalpara, Barpeta, Nalbari, and Darrang. The festival is held in the month of Aghun (October-November) during the full moon night.

The name "Mohoho" is derived from the Assamese word "moh", which means "mosquito", and the Bodo word "ho", which means "to drive away". The festival is a way to drive away mosquitoes and other pests that are common during this time of year.

On the day of the festival, people gather in the village square and perform traditional dances and songs. They also make bamboo effigies of mosquitoes and burn them to symbolize the driving away of pests. The festival is a time for community bonding and celebrating the harvest.

Mohoho is a unique and colorful festival that is a part of the rich cultural heritage of Assam. It is a time to celebrate the harvest, reminder of the importance of community and cooperation, and drive away pests

Below activities are performed during the Mohoho festival:


 * Dancing: Traditional Assamese dances are performed, such as the Bihu dance.
 * Singing: Traditional Assamese songs are sung, such as the Borholla Gaan.
 * Making bamboo effigies: Bamboo effigies of mosquitoes are made and burned to symbolize the driving away of pests.
 * Feasting: A feast is held, with traditional Assamese food being served.
 * Playing games: Traditional Assamese games are played, such as the gilli-danda.

Agalmaka
Agalmaka festival is a spring festival celebrated by the Garo tribe of Meghalaya, India. It is a ritual to optimize the soil fertility and to protect future crops through offerings. The festival is held in the month of March, in the new field called A'dal (new land for cultivation). Right after the burning of debris for cultivation, a ritual of purification of the new farm is performed.

The festival is led by the Nokma, the village priest. He calls up the God “Misi Saljong” (Sun god) and “Mima Kiri Rokkime” to bless the whole village. Agalmaka literally means “the ritual on the ground covered with ashes”.

The initial occurrence is referred to as "Asiroka," alternatively recognized as "Rokmaranga." This involves summoning blight in the jhum field, where an altar is constructed, and an egg along with a rooster are offered as sacrifices. Following the "Asiroka" ritual, fresh chili and millet seeds are promptly planted.

The second occasion is known as "Rokkime Ringgama," which involves invoking the "Mother of Rice," referred to as "Rokkime." For this purpose, a dedicated altar is constructed, and the "Kamal" (priest) recites invocations to warmly welcome the "Mother of Rice," seeking blessings for the new jhum field's crop.

The festival begins with a sacrifice of a chicken or pig. The blood of the animal is sprinkled on the ground to appease the gods. The Nokma then offers prayers for a bountiful harvest. The villagers then feast on the meat of the sacrificed animal.

Etymology
The word "agalmaka" is of Garo origin. Some scholars believe that the word "agalmaka" may be derived from the word "agalmos", which is Garo for "joy" or "celebration". This would suggest that the festival is simply a time for the Garo people to come together and rejoice in the harvest.

Reason
The Garos were agricultural people. Their main crop is jhum cultivation. Growing jhum is a herculean task for the Garos living in the hills. The Garos choose a place for jhum cultivation. The land where jhum is cultivated is called akhing. This akhing is under the control of a nocoma and is called Aking Nokma. In the month of Aghon Pooh, the land of a particular akhing is divided according to the needs of each family. Most families have more land and fewer families have less land. Each family takes over their own land and cuts down some of the odd habi jungles as a sign of it.

It is an early stage of agriculture and is called Ifata in the Garo language. Subsequently, the family cleaned their land and made them cultivable. The people then return to their villages and celebrate the festival of Agalmaka. The purpose of celebrating this festival is that jhum cultivation, which is to be started, is nadan-badan. The gods and goddesses increase the production of crops by giving the necessary rain and remove various types of evils in the crop. Prayers are offered for that.

Celebration Style
At the beginning of the event a long bamboo is buried on the ground. Boiled rice, rice, meat, dried fish, etc. are kept in the base of the bamboo. It is accompanied by a pot of su (wine). To please the gods and goddesses, young men and women spend the night dancing and singing.

The next day, all the people spend the whole day and night celebrating joy. On the second day, the festivities end at night. The end of this festival is called Dama Gogatta. The seeds of the crop start sowing from the day after the end of the Agalmaka festival. The dance that is performed during this Agalmaka festival is accompanied by the song Asiroka. Asiroka is a song associated with the agricultural festival of Agalmaka.

Tuloni biya
Tuloni biya is a traditional assamese hindu ceremony that marks the attainment of puberty in girls. The Tuloni biya is accompanied by a multitude of rituals and traditions, all rooted in the concepts of purity, separation. Tuloni Biya, often referred to as "Xoru Biya," essentially translates to Small Wedding. It is a rite of passage that celebrates the girl's transition from childhood to womanhood.

The ceremony is typically held seven days after the girl's first menstruation. The girl is led to a specific room for the first few days, with all other areas considered off-limits to her. After that, on one special day, the girl is bathed in sandalwood, adorned in the traditional silk mekhela sador, complemented by the wearing of ornate jewelry for the wedding, and her hair is braided. She is then seated on an elevated platform called the "Vivah Mandap," with family and friends surrounding her.

A priest performs a puja, or religious ceremony, to invoke the blessings of the gods. And the girl is married to a banana tree in a mock wedding. During this event, neighboring families' women gather to sing traditional folk songs. These songs convey specific teachings to the young girl. The girl is then given gifts of money, jewelry, and clothing.

The family of the young bride sends out invitations to loved ones, inviting them to share their blessings and celebrate the beginning of her new life chapter.

Bhatheli
Bhatheli, also known as Paowa Tola, is a Hindu festival mainly celebrated in North Kamrup, Assam. The festival is held in the month of Vaisakha. Each area is decorated with a long bamboo with flag and streamers. The one who adjusts best is called the bride-groom couple. The others, who are termed brides, then surround the bamboo in a circle, and a mock marriage ceremony is performed. One of the main features of the festival is the planting of two green bamboos. On the fixed date in the morning young men take purifying baths. They cut two bamboos and decorated it with coloured cloth and cowries, followed by celebrations with music and instruments. A large scale fair accompanied with trading of different commodities.

In northern Kamrup, it's referred to as "Bhatheli", while in southern Kamrup, it goes by the names "Sori" or "Suanri". In Goalpara, it's known as Sori, and in Darrang, it's called "Deul". Where in the Bajali area of north Kamrup a bamboo is kept against a Banyan tree called "Madan Mohan Gosain", a name of Krishna.

Banikanta Kakati draws attention towards similarity between Bhatheli and ancient Indradhwaja festival. The Indradhwaja festival is described as "Sakrotthana" in the Kalika Purana, and it took place around a pole with flags. The procedures for the festival as described in the Kalika Purana approximate the preparations to be made for the celebrations of Bhatheli of the present days. The two festivals appear to be one except on certain minor details.

A
Asokastami, also known as Asoka Ashtami, is a significant Hindu festival celebrated with great fervor and devotion in India. This festival falls on the eighth day (Ashtami) of the bright half of the Hindu lunar month of Chaitra, which typically occurs in March or April. Asokastami holds religious and cultural importance, particularly in the states of Tripura, West Bengal, Odisha, and Assam.

The word "Asokastami" is a combination of two Sanskrit words, "Ashoka" and "Ashtami", which literally means "eighth day free from sorrow".

In Tripura, on the day of the festival, people take a holy dip in the Ashtami Kunda, a natural reservoir located at Unakoti. They also worship the giant rock-cut images of Lord Shiva and other Hindu deities that are located at Unakoti.

The Unakoti Fair is believed to have started by King Nrisingha Deb in the 14th century AD. Nrisingha Deb was a great devotee of Lord Shiva, and he is said to have commissioned the creation of the rock-cut images at Unakoti.

On the other hand, in Odisha, during the festival, the grand idol of Lord Lingaraj is positioned atop an enormous wooden chariot and ceremoniously paraded through the bustling streets of Bhubaneswar. This majestic chariot procession is joined by throngs of enthusiastic devotees who engage in singing and dancing, creating a captivating spectacle. This event stands as one of Odisha's most renowned and cherished festivals, drawing a substantial following of admirers.

The Asokastami Car Festival is believed to have been started by King Ashoka in the 3rd century BC. Ashoka was a great devotee of Lord Shiva, and he is said to have built the Lingaraj Temple in Bhubaneswar. 

Saklang
Saklang wedding, also known as Chaklang wedding, is a traditional Ahom marriage system. It is still practiced by many Ahom people today.

History
The Saklang wedding system is thought to have originated in the 13th century, when the Ahom people migrated to Assam from Myanmar. The Ahoms were a warrior tribe, and the Saklang marriage system was designed to create strong alliances between families.

Rituals
Among the Ahoms, intermarriage within the same clan is prohibited. Numerous traditions observed during Ahom weddings are shared with other Assamese communities, including the joron ceremony, daiyan, and gathiyan.

A suitable girl is identified, and the boy's family approaches her family with a 'Sodhanibhar,' which includes betel nuts and leaves, rice, ducks, and more. If there are no concerns with the boy's family, a date is set for the girl's family to visit and observe the boy's family's lifestyle. Subsequently, a wedding date is agreed upon.

Wedding ceremony
During the ceremony, the bridegroom is seated in the courtyard, while the bride is brought in to circle him seven times before taking her place beside him. Subsequently, they both rise and move to a private room, shielded from the guests. Here, one end of a cloth is tied around the bride's neck, while the other end is fastened to the bridegroom's waist. They walk together to a corner of the room where nine vessels filled with water are arranged on plantain leaves. The Siring phukam, or master of ceremonies, recites from the 'Saklang puthi,' and three cups containing milk, honey, and rice frumenty are presented for the bride and bridegroom to inhale.

Following this, the bride and bridegroom exchange knives, and uncooked rice in a basket is brought forth. Each of them secretly places a ring into the basket, intending for the other to discover it and wear it on their finger. This exchange of knives and rings is the pivotal part of the ceremony. Afterward, the bride and bridegroom are escorted outside to pay their respects to the bride's parents and the assembled guests, thus completing the marriage.

Two days before the wedding, the priest undertakes a pilgrimage to a river or tank to conduct pujas in honor of God Khoakham. Offerings of rice, eggs, betel nuts, and betel leaves are presented. Using a jokai, a bamboo fishing implement, the priest "fishes" in the water three times. If a fish is caught, it is prepared and served to the soon-to-be-married couple as a protective measure against any unfortunate events.

On the day preceding the wedding, the deoban ceremony takes place to venerate various Ahom deities. The priest imparts wisdom from the Ahom sacred texts regarding the rights and responsibilities of married life. The ancestral history of both families, spanning seven generations, is recounted to the couple. Subsequently, the couple is ushered into the bride's residence, where they partake in customs such as the exchange of rings, consumption of panchamrita, and engaging in dice or cowrie games.