The Ahom and the Koch kingdoms of Assam have made a great impact on the nature of the state of Assam today and hence, it’s culture. The Ahoms which ruled the kingdom from 1228-1826, is the pride of all Assamese people because it’s the only kingdom to have defeated the Mughals, 17 times in a battle. Their process of the cultural assimilation of various tribes like the Naga, Moran, Borahi, Chutiya ad Dimasa people made a drastic change in the socio-cultural life of Assam. The Ahoms eventually developed a new ‘Assamese Culture’, parts of which the natives still follow today, which was a mix of both tribal and non-tribal elements. 

Role of Sankardeva in Assamese Culture

Mahapurush Srimanta Sankardev who was born in 1449, till date, remains the colossal figure for the social and religious reform in Assam, while also being a saint, scholar and a playwright.

One of Sankardev’s most highlighted contribution to the Assamese culture is believed to be the Vaishnava movement of the 15^th century, which had both religious and cultural dimensions. He preached the religion of ‘Ek Sarania Nam Dharma’, i.e, absolute worship pf Lord Vishnu, through the movement of the 15^th century. The partial Hinduization of communities that he achieved along with the creation of new socio-religious institutions like the ‘Namghar’ and the ‘Sattra’, has rightfully granted to him the status of a religious pioneer. But to view Sankardev as only a religious reformer and likewise, his reforms being limited to the religious sphere is an extremely contracted perception of his greatness. The Vaishnava moment in its glory also contributed to newer developments in language and literature, performing and fine arts, and also attempted to incorporate foreign elements into the Assamese culture. Sankardev was also able to give religion an artistic form, often linking religion to music. He, and his disciple, Madhavdeva who was as influential, wrote a number of holy songs known as ‘Borgeet’ which remain an important part of Assamese culture now, even hundreds of years after their composition. Sankardev also composed dramas called, ‘Ankia Naat’ and Sattriya dance was a part of it. 

Therefore, Sankardev and later his disciple Madhavdev, have made an immense and irreplaceable contribution to Assamese culture, the remnants of which still remain till date. 

A culture represented in symbols…

A unique feature of Assamese culture is the significance attributed to symbols in it. This cultural practice of associating one’s pride and identity as an Assamese is age-old but still remains important within the domain of culture. 

Perhaps, the most important and popular symbol of Assamese culture is the ‘Gamosa’ which is a rectangular piece of cloth that has red borders and beautifully woven prints. While literally, the Gamosa means a cloth to wipe one’s body with, it’s significance surpasses that function. It often serves as a gift that is given to respectable people while honouring them, as ‘bihuwaans’, i.e, gifts given during Bihu, at Namghars, etc. So deeply is it entrenched in Assamese culture, that in contemporary times, even Covid-19 face masks, along with different types of clothes such as shirts, etc, are made of Gamosa. It is a scarf like cloth that PM Modi is often seen dorning, although it’s frequent reference to as ‘Modi Gamcha’ sparks controversies of cultural appropriation. 

Further, the ‘Xorai’ which is a traditional object of great respect and is made of bell-metal or brass or silver, also acquires great significance in terms of culture. The Xorai is used as a medium for respectful offerings in Namghars and also used as ornaments in many Assamese homes.

Another important symbol is the tamul-paan (areca nut and beatle leaves) which when offered is believed to be a sign of devotion, respect and friendship. 

FESTIVALS AND CELEBRATIONS IN ASSAM

A state as diverse as Assam, which is home to about 18 tribes (Boro, Dimasa, Chutia, Sonowal, Tiwa, Garo, Rabha, Mising, Karbi, and others) and non-tribal population, celebrates a wide number of festivals.

Bihu

Bihu, which is celebrated three times a year, is the most widely celebrated and popular festival in Assam. 

Bohag Bihu or Rongali Bihu, is celebrated by dancing the traditional Bihu dance and singing songs with loved ones, in mid-April.  In mid-October, Kongali Bihu is celebrated. Following this comes the Harvest bihu, known as Bhogali Bihu or Magh Bihu, which is usually celebrated by feasting and burning of community bonfires, known as ‘mezi’, in mid-January. 

Besides Bihu, Assam also celebrates various other major festivals such as Me-dum-me-phi, which is an ancestor worship festival observed by the whole Ahom community. The Bodos and the Kacharis on the other hand, celebrate the festival of Baishagu with grandeur. 

Assam also celebrates festivals of, Durga Puja, Dol-Jatra, Ambubashi mela, Saraswati Puja, Diwali and all other national and international festivals, perhaps due to the diversity of the population that lives in the region. 

 TRADITIONAL CRAFT INDUSTRIES

Weaving is both a part of women’s lifestyle as well as one of the most important traditional industries in Assam. Assam boasts of having the largest concentration of handlooms and weavers all over India. Mahatma Gandhi, in reference to the traditional weaving industry in Assam, had once praised the women behind the success of the industry, as being able to weave dreams with their looms. These Assamese women, weave silk (of three varieties – eri, muga and pat) and cotton in their looms. Of all the varieties of silk produced, Muga is the most glorious and prestigious one, which is a golden cloth, known worldwide, as being the finest of India’s wild silk. 

Besides the traditional silk and cotton weaves, tribal weaves are also prominent, and as prestigious in Assam. This includes ‘mirjim’ (from Majuli and N.E Assam) on blankets, mattresses and floor coverings and shawls of Karbi Anglong and Dima Hasao districts, Lasingphee blankets of bamboo and cotton in southern Assam’s Cachar district.

Equally important are the traditional bell metal and brass industries of Assam, Hajo and Sarthebari being the primary centre of such crafts. The most prominent objects made in such workshops of ‘kaah’ include Xorais, Botas, and numerous crockery items, etc, which are used for both domestic and religious purposes. 

Further, Cane and bamboo craft, pottery and terracotta, jewellery making, making music instruments, etc, also remain major traditions of art and crafts in Assam. 

TRADITIONAL ASSAMESE CUISINE, ATTIRE, MUSIC AND DANCE

Like the diverse state to which it belongs, Assamese cuisine is also diverse, as it accommodates and satisfies the taste buds of the multi-ethnic population. The traditional Assamese food plate consists of ‘bhaat’ (steamed rice), dal, bhaji (fried vegetables) and a fish or meat curry. Different varieties of meat and fish are a part of the cuisine namely, chicken, mutton, pork, ducks, pigeons, and even silkworms, locusts, eel, wildflower, deer meat, etc.

Some of the most popular and famous items that Assamese cuisine is known for include, ‘khaar’, pura maas mankho, dheakiyasak, pitika etc. Often, the meal must be accompanied by ‘nemu’ which means lemon and the meal ends with the consumption of ‘tamul-paan’. Further, while all this constitutes the main course, Assamese food also boasts of a variety of snacks including ‘pitha’ (made with powdered rice and coconut or other fillings), coconut ladoos, etc. 

Assam tea however remains the single most important beverage which is famous nationally and internationally. It makes an appearance in almost every café nationally. Assam which produces almost half of India’s tea, is known for a deep burgundy red cup of tea with a strong odour. Tea gardens are abundant in Assam, the biggest of which are located in the Upper Assam region

TRADITIONAL ASSAMESE ATTIRE

Moving on to the traditional costumes in Assam, the non-tribal Assamese women wear ‘Mekhela-Sador’ which is a two-piece cloth, that looks almost like a saree, but is not so. The men, on the other hand, wear a Dhoti and drape a piece of cloth known as ‘seleng’ over their body.  

Besides this, the various tribal groups that exist within Assam also have their own distinct and equally beautiful costumes.  For instance, The men of the Dimasa tribe wear a ‘Sgaopha’ or ‘Phagri’ which is a turban-like thing that symbolizes their pride, while the ‘Rigu’ is the standard piece of clothing for women of this tribe. The women of the Bodo tribe wrap their bodies in a piece of cloth known as the ‘Dhokna’.

The diversity of Assam is also reflective in the richness of its folk music, which includes Borgeet, Bihu songs, Mising songs, Karbi songs, etc. Moreover, modern music in Assam is also diverse in the sense that people listen to all sorts of music from the legendary artists like Dr Bhupen Hazarika, Jayanta Hazarika, Khagen Mahanta, to a new younger generation of artists like Zubeen Garg, Papon and others. Guwahati, the capital of Assam, has also seen the growth of newer genres of music like rock, etc. 

Apart from the Bihu Dance, which is performed during the festival of Bihu, Sattriya dance is perhaps the most respected and a prominent part of Assamese culture. It is a major classical dance of India, which was created by Srimanta Sankardeva. The core of these dances is mythological stories, represented in an artistic manner. 

Other dances in Assam also include the Jumu Nach, Ali Ai Ligang Dance, Deodhani, Bhortal Nritya, Bagurumba, Khamba Lim, etc. 

CONCLUSION

Therefore, the land of the red river and blue hills displays a colourful mix of cultures of the multi-ethnic population that resides in the region. This intermixture of tribal and non-tribal elements in its culture gives the culture of the Assamese, a unique character, which beholds and captivates anyone who visits Assam and bonds the people of Assam to their homeland eternally. 

The post THE RICH CULTURE AND TRADITION OF ASSAM appeared first on WISER WORLD.

How has the flood of 2020 affected Assam so far?

The landscape of Assam which often in its glory shows off the green hills and blue skies, the clear waters of the many rivers that flows through it, have been significantly changed if not totally altered by the heavy floods. A number of pictures and videos have surfaced on the internet which provides a gloomy picture of roads leading to a vast sea of water, roads surrounded by water on both sides, people living on the streets in temporary shelters along with their domesticated animals, etc. In the flood-affected districts, most homes have been completely submerged underwater and many others have had water gush into their homes, the water level rising day by day. People have been forced to abandon their ancestral homes and properties, and although this happens every year, it’s never quite easy to move away from one’s properties given the unpredictable nature of the situation. Most of the people have also abandoned their vehicles like motorbikes and cars, as boats have become the principal and only mode of transportation in these areas. In fact, carpenter shops have begun making boats, selling each boat for around 6000 Rs (approx).           

The State Disaster Management Authority has stated that around 2543 villages are completely submerged and more than 1,22,573.16 hectares of crop area has been completely destroyed, snatching away people’s livelihood and inducing a scarcity of food, altogether. Distraught people from such areas have been repeatedly pleading for aid, and while some has come in the form of relief camps, and charity donations, the larger problem of such events occurring every year looms large. 

The situation in Assam still remains grave and is likely to become worse in the following months, as more rain showers are expected to arrive. As of 29^th July 2020, about 107 people have been killed as a result of the disastrous floods that have affected over 50 lakh people (approx.) across all 33 districts. Some districts have been more affected by others, Goalpara has so far been the most affected district closely followed by Morigaon. Diphu, in the Karbi Anglong district of Assam, has also been devastated by floods especially after 28^th July, with water gushing into people’s homes and also the Diphu Medical College, which was only newly constructed. Locals have blamed the situation on the poor drainage system, filling up of wetlands and unplanned road construction. 

The wildlife of the state, which populates the Kaziranga National Park (a UNESCO World Heritage Site), Pabitora Wildlife Sanctuary and several such sanctuaries, have been as adversely affected by the ongoing floods. The Kaziranga National park which is known as the largest breeding site of the one-horned rhinoceros (boasting about 2200 population of rhinos) was at a point submerged up to 95% and the inundation still has not completely receded. The Pabitora wildlife sanctuary also continues to remain inundated. While the worst that has come off it is the death of around 225 animals as of yet, that includes 15 of one-horned rhinoceroses, 4 elephants, 1 tiger, and 178 hog deers, the situation for these animals continue to remain grave. As their habitats remain submerged underwater, most of these animals have to flee in search of higher ground. It is almost an annual scenario, as the annual floods constantly bring into threat the habitats of these animals, most of which move into the nearby hills of the Karbi Anglong district crossing the NH-37 Highway. Many animals also stray into nearby villages, looking for food and shelter. For instance, a tiger was seen taking shelter at a nearby house. Many other pictures of animals have sprung up, which shows their miserable and helpless condition. A rhino was seen taking a rest in the highway, while many herds of elephants have frequently been seen crossing roads and looking for food in nearby empty villages. 

What causes Annual Floods?

While it is perhaps impossible to root these annual floods into some concrete causes, the most probable causes seem to be an amalgamation of both natural and man-made factors :

• The river BRAHMAPUTRA: The river brings in a large number of sediments and discharges from Tibet and other regions, and when this silt is deposited in Assam, it leads to erosion and floods, as the state is completely surrounded by hills. 
• HEAVY RAINFALL: The North-eastern region has always received heavy rain showers averaging up to 2480mm to 6350 mm. Some parts, however, witness more frequent and heavier rain showers, like Arunachal Pradesh, parts of Upper Assam, Bhutan, etc, which consequently leads to flowing of water to Lower Assam and the resultant floods. 
• SEISMIC ZONE: Assam is also a seismic zone and therefore, the character of the Brahmaputra remains quite unstable. In fact, the 1950 earthquake in Assam, which was extreme in nature, led to the rising of the riverbed of the Brahmaputra to up to 1.5m. 
• MAN-MADE CAUSES: Further, manmade causes like human inhabitation near the riverbeds, deforestation and construction of seemingly weak embankments that fail to hold the forces of water, all contribute to the annual Assam floods.                              

What can be done? 

As of now, about 500 relief camps and distribution centres have been established by the state authorities, to help the displaced populations.  Donations in the form of food supplies, medicines and medical supplies, and other items of importance have been donated by NGOs, and some voluntary reliefs have also been provided. The government has set up the Chief Minister Relief Fund, for voluntary donations of money to help the aggrieved. Rescue operations have also been conducted, for humans and animals alike. 

Helpful as all this may be, however they still have failed to address some bigger problems. For instance, one of the most important products of need is safe drinking water. Ironical as it may sound, being covered with water all around and still having none to drink, safe drinking water remains one of the most important basic necessities, failing to procure which would even lead to greater health problems. The situation of Flood this year has also been worsened by the Covid-19 pandemic, as the norms of social distancing and basic hygiene is difficult to follow under these circumstances. Moreover, most often the flood-affected people have refused to go into the relief camps, as they see a possibility of testing corona positive, living in such cramped spaces with thousands of other people. 

Conclusion

Therefore, while the Assam Flood of 2020 like its predecessors has failed to acquire much importance in the eyes of National media and authorities, it’s severity cannot be neglected. The need of the hour is however not just a temporary solution in the form of faulty and weak embankments that the government has been doing so far, which rather than helping, only accelerate the situation. Many experts on the matter have provided more enduring solutions like a basin-wide approach, flood-pain zoning like in the US, etc. The central government which in it’s 10^th Five Year plan had allocated only a minimum of 22 crores for 10 flood management programmes, still continues to neglect the situation of Assam floods and the same can be said for Indian celebrities, mainstream media houses, etc. It cannot be said, however, that whether the National Media and authorities fail to understand the gravity of the situation, or it’s the age-old story of North-east India’s struggle in getting the same opportunities as the mainland India. 

The post Assam Floods 2020: Over 5 Million People Affected appeared first on WISER WORLD.

The Complete Story Behind the Ban

The decision to ban dog meat by the Nagaland government came days after incidents of the dogs being shot emerged in the state and after a photo of dogs tied in gunny bags went viral on social media. The image on social media caused a huge outcry as the Twitteratis claimed that the dogs were being taken to Nagaland for sale (illegally). Pritish Nandy, a journalist and a poet tweeted with attaching the above photo:

Local administrators of Nagaland had reportedly released a ‘shoot-at-sight’ order in May for dogs found roaming on the streets. The local animal rights activists said it was issued due to the fear that dogs might transmit the novel-coronavirus. As soon as Maneka Gandhi got to know about the order she wrote to the state Chief Minister, Rio, seeking his intervention to reverse the order. A couple of dog deaths were reported from villages in Nagaland in June, after which ThePrint reported a member of the Nagaland Animal Welfare Society (NAWS), an NGO saying that, “It is believed that dogs might spread the virus, also that few dogs have been loitering around the waste near quarantine centers, which can harm the locality/public in general, for which dogs were asked to be chained 24/7.”

The Hypocrisy of the Ban

The dog meat ban in Nagaland has raised a debate on the hypocritical nature of the ban. Prominent journalist Rohini Singh in response to Pritish Nandy’s tweet, tweeted “Am sorry but while I don’t eat dog meat but how is eating dog meat more immoral than eating fish or chicken or goat? Either you eat meat or you don’t. Why take our sense of morality and impose it on other people?”

While on the other hand the guardian reported  Animal rights advocacy group Humane Society International as saying, “This is a major turning point in ending the cruelty in India’s hidden dog meat trade.”

The people who oppose this ban are of the opinion that parameters must be equal for all, one can’t ban dog meat and allow the consumption of chicken or fish or any other non-veg food. Sarvej Talreja writes in his piece for Arre, “this ban is far more complex than a victory for animal rights advocates and dog lovers. It’s an indication of a particular kind of hypocrisy: a hypocrisy that holds only certain kinds of meat legitimate under the garb of “ethical” eating; a hypocrisy that seeks to impose a singular “palatable” version of eating habits on the rest of the country. Let’s call the ban for what it is – an erosion of the personal freedom of the Nagas and another highly publicised but wholly unnecessary action propagated by someone in a position of power over a minority.”

The decision to ban dog meat is itself controversial and calls for questioning. People in North East are upset by the way the decision was taken by the state government; there was absolutely no consultation with the Naga tribes, who are the consumers of dog meat.

According to Richard Kamai, “the ban sheds light on how it overlooked Article 371A of Nagaland which bestows Nagaland a special right to allow Naga tribes to practice and maintain their customary law and social practice.”

Daribha Lyndem writes in an essay titled “What You’re Really Asking When You Ask Me If I Eat Dog” about her Northeast roots, “In contrast to the eating habits of mainstream Indian society, no meal in the Northeast is complete without rice and meat. The Nagas, like many other Northeastern tribes, come from proud hunting cultures, while much of the heartland of India are pastoral agriculturalists. While many Naga communities have moved upward economically and don’t have to hunt to survive anymore, in rural and poor families, having a fresh game on your dinner table is still a matter of pride.” She also states that dog meat is eaten remotely in the Northeast but those who eat it do not consider the practice shameful.

This blatant and absolute use of power by the state government is an attempt to trap the Naga tribes and their culture to make them feel bad for what they are. Look around the mainstream societies, there is absolutely no space for indigenous food from the northeast. But people of these mainstream societies are now dictating the decisions related to northeasterners food choices. It’s nothing but an inadvertent attempt to make them feel bad for their food practices. This is a classic case of racism and cultural imperialism in the name of showing ‘love’ for animals. The sheer ignorance to not acknowledge and not accept the cultural differences is not new and has subjected thousands of northeasterners to racism.

The Hypocrisy Does Not End Here

An anthropologist Dolly Kikon in his opinion piece writes, that the rest of India has historically treated stray dogs as an urban menace, often embarking on elaborate campaigns to mass murder them. But, “thinking of dog meat as part of a food system, or linking it to larger issues of food culture or taste, does not cross the minds of many Indians, that is the reason why, although stray dogs are defined as pets and killed by state authorities every day, it is morally incomprehensible to label them as a food choice.”

Conclusion

The ban clearly reflects the hypocrisy of society. While eating chicken, mutton, lamb etc are considered normal, dog meat is considered immoral and unethical. People easily forget that “as much as “not eating dog meat” is a part of one’s culture, there are certain communities where dog meat is taken as a part of their food culture.”

Because of the prejudice and harmful stereotypes regarding northeasterners that they are uncivilized, the so-called ‘mainstream Indian society’ has not been able to accept them. By ignoring their culture, mainstream society tells them that not only the mainstream is better than them but also it shames them for being different.

The post DOG MEAT BAN IN NAGALAND SHOWS HYPOCRISY OF INDIAN SOCIETY appeared first on WISER WORLD.