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Wednesday, 30 October 2013

আশা


ৰাতিপুৱা শোৱাপাতিতেই কথাতো আকৌ মনলৈ আহিল...
নাই নহ'ব...মই পাৰিবই লাগিব...মোৰ আশাত উতলি থকা মনতোক কোনো মতে মই বুজাব পৰা নাই| আজি কুৰি বছৰে যিটো আশাই মোৰ মনতোক হেচুকি ধৰি আছে, সেইতো কথাই যেন আজিকিছুদিনৰ পৰা মোক তেতুলৈ চেপি ধৰি আহি  আছে ...আহ্...কি বেদনা!!! কেতিয়াবা ভাবো কিবা ভুল কৰিলো নেকি? আকৌ পাছ মুহুৰততে মহৎ লোকৰ কিছুমান  বাণী মনত কৰি মনতোক বুজনি দিবলৈ চেষ্টা কৰো| মানুহ বোলা এই দুঠেঙীয়া প্ৰাণীতোৱেহে কিজানিবা এই মৰতত আশা লৈ জীয়াই থাকে| আশা অবিহনে এই জীৱন এখন শুকান মৰুৰ নিচিনা|| বালি আৰু বালি,চৌপাশে বালি...সীমাহীন বালি| বালিৰ মাজত কোনো কামৰ অৰ্থ,শূণ্যত ছবি অকাঁৰ নিচিনা| আশাই জীৱনলৈ কঢ়িয়াই আনে সীমাহীন আনন্দ|বাৰিষাৰ ঢলে
 খেতিয়কৰ মনলৈ আশাৰ ঢল কঢ়িয়াই অনাৰ দৰে আশাবোৰেও আমাৰ মনত ফেনে-ফুতুকাৰে জোৱাৰ তোলে,মনত ন ন চিন্তাৰ সঞ্চাৰ হয়| অনন্ত সাগৰৰ মাজত পালতৰা নাওঁখনক বতাহে যিদৰে নিজৰ দিশত লৈ যায় তেনেকৈয়ে আশাবোৰেও আমাৰ গতিপথ নিৰ্ণয় কৰি আমাক নিজৰ সৈতে উতোৱাই লৈ যায়| আমি নীৰৱ দৰ্শক হৈ কৰো মাথো অপেক্ষা আৰু অপেক্ষা...

Jatinga: The Death Valley

'Jetinga' was earlier settled by  Zeme Nagas in the 13th -14th centuries. Whenever they made bonfire night to celebrate their customary festivals and conducted dances in the open space, the birds used to come and jumped inside the fire and died in the bonfire.  They used to say that it was a bad omen, so they all deserted the village to escape the sight of the tragedy of the birds. Then the Khasi families were given freedom to settle in the said area. The land belonged to the Zeme Naga speaking group of Zeliangrong community and had named the land or area as JETINGA not JATINGA, Je= means 'Valley', Ting= means 'Ram accompanied with cloud or storm', Ga= means 'Way or frequent passage'.

The scenic Jatinga village on a ridge is located in Dima Hasao district (DHD), Assam . It is 330 km south of Guwahati. It is most famous for the phenomenon of birds “committing suicide”. The village is inhabited by about 2,500 Khasi tribal people and few Dimasa people.  It itself is an offshoot of the main ridge of the Borail range.  It is a very beautiful village which is the habitat of different kind of birds. It is a very interesting and thrilling place for adventurous tourists.

The valley has been known for decades for its mysterious bird – phenomenon during mid August to early November when on dark nights the mist and fog borne by a south-westerly wind passes over Jatinga along the valley towards the North East, the birds of varied species flock to the region. Besides avian creatures from BangladeshPakistanSiberia and the Indian Oceanic birds from other parts of the North East also fly across the valley. Those birds are often attracted by lights or burning objects, the birds plunge towards these attractions which is taken advantage of by the villagers who consider these migratory birds as delicacies. Most of the doomed birds do not attempt to fly away after they land near the lights. They look dazed, perhaps due to the trauma of the whole shocking experience. 
However, some other conditions are also necessary for the phenomenon to occur.  The air must be foggy, cloudy or misty. If there is slight rain, it would be even better. The wind must be from south to north. It should be moonless dark nights. And the best time is between 7 p.m. and 10 p.m. 

Despite the danger and the repeat performances every year, the birds continue to fly to their death in this small area of 1500 by 200 meters. A number of theories have been proposed, one suggesting that a combination of high altitude, high winds, and fog leads disorients the birds and they are attracted to the light of the village as a source of flight stabilization.

Another theory suggests that the weather conditions make changes in the electro-magnetic characteristics of the Jatinga ridge. The ridge is bounded nearly on all sides by fault planes. This combined with the mineral content of the valley with its high magnetic properties could be responsible for certain geo-physical changes in the atmosphere here. These are enhanced during the monsoon months of September and October when the ground water comes up almost to the ridge top of Jatinga. All these are believed to cause certain unusual changes in the gravitational pull around the region. The cause of it is likely to be disorientation at high altitudes and high speed winds due to the widespread fog characteristic at the time and disturb the physiological rhythm of the  birds and they start behaving abnormally towards the sources of light lit by villagers.

The unusual behaviour of the birds seems to occur due to the peculiar weather conditions at Jatinga. There also appears to be a correlation between the breeding period of the birds and the Jatinga phenomenon.

Many tried to unravel this mystery but, till now no sole hypothesis is able to comprehensively explicate the Jatinga mystery. Echoing the same puzzling nature of the mysterious Jatinga, famous orinthologist, Dr.Salim Ali observed, "the most puzzling thing to me about this phenomenon is that so many species of diurnal resident birds should be on the move when, by definition, they should be fast asleep. The problem deserves a deeper scientific study from various angles".

Wildlife and bird societies in India have gone to the village to educate them about the phenomenon in an attempt to stop the mass killings of the birds. Since then bird deaths have decreased by forty percent. Government officials in Assam are hoping to use the phenomenon to attract tourists to the small city, and some work has gone into creating accommodations for visitors in Jatinga.





Saturday, 19 October 2013

Genesis of Naamghar and Its role in Assamese society



            Naamghar is an integral part of our society and it holds the sacred position not only in our society but also in the heart of every individual of Assam. Its unavoidable role in the society  made a better platform of Assamese culture. Way back in 15th century Baishnab saint  Mahapurush Srimanta Shankar Deva founder of Baishnab Religion first introduced a unique prayer house called Naamghar . Before Naamghar came into existence there was no such a structure where people can gather and cite recitals.  The first Naamghar was established at Bordowa in Nagaon district of Assam.  The word Naamghar comprises with two Assamese words "naam" means prayer and "ghar" means house.

        Ekasarana-naam-Dharma or Baishnab religion founded and propagated by Srimanta Shankar Deva in the 15th century. At Bordowa, he constructed  a Hari-griha (house of the Lord) in which he installed an image of Vishnu that was found during the construction of the griha. But it was not meant for worshipping of imaginary gods or idols; it was just a showpiece of art work. Eventually, he was absolutely against any kind of worshipping of Idols or imaginary gods. At Bordowa he constructed the first Naamghar and started preaching. The doors of the Naamghar was open to all, no matter what caste or gender one belongs to.
          The Naamghar  was  a long and open hall, where the devotees sat together to sing the glory of God. There was no idol instead of this only a book, generally the Bhagavata placed on ThapoaNaamghar was not only a place of  prayer, but  also a centre of learning, a community house where villagers gathered  to discuss their social issues, a training centre of arts and crafts and above all, a centre of unity of the society. Namghars were also used for cultural activities associated a social congregation like Bhaona (drama) and Xatriya Dance.
         
 One of the functions of these Naamghar was to initiate aspirants to Neo Vaishnavism. People from different section of the society equally participated in the event organized at Naamghar. The influence of the Naamghar was so high that the entire population of  Brahmaputra Valley including tribal and non -tribal got attracted and start constructing an Naamghar in their villages.  Over time it came to be an integral part of every Hindu village of Assam.
      The impact of Naamghar on Assamese society and culture has been tremendous. Even the Saktas (who are not in vaishavism and worship idols) of the present society equally participate and give their utmost contribution to Naamghars. They built naamghar in their villages and exercise recitals and observe monthly rituals like purnima, amabaishya and Tithi's of both saint Shankar Deva and Madhab Deva as the vaishnavaite do. It diffused a high degree of enlightenment among the masses of the people. The institution naamghar has a good influence on the social and communal life of the Assamese people. It also act as the meeting place in villages as well as in towns . The village people learn here what they did not know before and receive new ideas and experiences. The Naamghars are serving as a panchayat-hall, where the villagers gather also to discuss many current problems of the village and community life and political as well as economic and social subjects. It has continued to be the common center of social and religious activities. 

             
Shankardeva introduced prasaad (a kind of offerings) to increase the number of participants in the naamghar.  The Prasaad generally consists of soaked lentil,soaked gram and soaked rice along with seasonal fruits and vegetables. It is served after the completion of the prayer.

            Women of the assamese society performing a great role in naamghars. Generally in villages women from each household by rotation are to sweep and clean the naamghar daily. They are allowed to take part in every occasion of the naamghars equally as men even in some occasions women takes the initiation also. 
       
         The rich culture and tradition of Assamese society, its music, dance and literature all emerged at Naamghar and cross all barriers of caste, creed and religion. In fact, it enriches tradition of the society, without referring to the diverse lifestyle, arts-crafts, fairs and festival of the people residing therein, would be as good as incomplete.










              




Thursday, 10 October 2013

আহিন মাহৰ এটি আবেলি....





যোৰহাট ইঞ্জিনিয়াৰিং কলেজত পঢ়ি থকা দিনৰ কথা|কলেজৰ নিচেই কাষেৰে ভোগদৈ নৈ খন বৈ গৈছে | নৈ, পাহাৰ, ধাননি পথাৰ আৰু নিশাৰ আন্ধাৰ মোৰ খুবেই প্ৰিয় | এইবো্ৰৰ মাজত মই মোৰ জীৱনৰ মূল
 বিচাৰি পাও | প্ৰথম কলেজলৈ গৈ যেতিয়া ভোগদৈ নৈ খনৰ কথা গম পালো লগে লগে মোৰ মনলৈ আহিল জীৱনৰ
 আদিপাঠ "কুঁহিপাঠ"ত পঢ়া "টিঙখং আৰু ৰহিমলাৰ" কাহিনীতোৰ কথা  |
অনাবিল আনন্দত মনতো নাচি উঠিছিল কাৰন আজৰি সময় পালেই ভোগদৈৰ পাৰত বহি সময় অতিবাহিত কৰিব পাৰিম | আমাৰ শ্ৰেণীবোৰ আৰম্ভ হ'ল আৰু মই মোৰ পুৰবৰ আচনি মতে প্ৰতিতো শণিবাৰে নাইবা দেওবাৰে তালৈ গৈ সপ্তাহতোৰ
 ভাগৰবোৰ ভোগদৈৰ সোঁতত বিসৰজন দি খন্তেক মোৰ মনৰ পৃথিৱীখন পৰিভ্ৰমন কৰিছিলো |
আহিন মাহৰ এদিন আবেলি মই ভোগদৈৰ পাৰত বহি আছিলো | পানীৰ মাজত থকা পাৰকুপাইনত উঠা চাকনৈয়া, ইটোৰ পিছত  সিটো,  এটা নোহোৱা হ'লে আন এটাৰ সৃষ্টি যেন পানীৰ মাজত লুকাভাকু, তাৰে উচৰে-পাজৰে আকৌ দৰিকনা পোৱালিকেইটাই পানী-পাৰ খেলিছে | মেটেকাৰ দ'মতো চাকনৈয়াত পৰি সৌৰজগতৰ নৱতম গ্ৰহৰ লেখিয়া ঘূৰি ঘূৰি ইটো পাৰৰ পৰা  গৈ নৈৰ বুকুত বিলীন হৈছে | মাছৰখীয়াতোৱে (মাছৰোকা চৰাই ) আকৌ  পাৰকুপাইনৰ ওপৰত বহি চিকাৰ অপেক্ষা কৰি আছে, একেৰাহে ঘন্টাৰ পিছত ঘন্টা, নিৰবাচিন্ন ভাবে বহি ধৈয্যৰ পৰিচয়
 দিছে | নৈৰ সোঁতৰ কূলু-কুলু  শব্দই মোৰ  হৃদয়ৰ স্পন্দনৰ লগত সুৰ মিলাই এক নতুন সংগীতৰ যো-যা  হে কৰিছে | নিচেই কাষত থকা বাঁহনি জোপাৰ আৰত লুকাই থকা কুলিতিয়ে ৰৈ-বৈ কান্দিব ধৰিছে যেন কোনোবাই তাইৰ বুকুৰ মাজৰ পৰা পোৱালিতো কাঢ়ি লৈ গৈছে,অবতৰীয়া কুলিৰ মাত যদিও বেয়া লগা নাছিল| 
কিবা এটা কম হৈ থকাত সেইতো পূৰ হোৱা যেন হে লাগিছিল | কুলিতোৰ মাত শুণি বৰশিবায় থকা ল'ৰা কেইটাৰ চাগে বৰশিৰ টোপতোলৈ মনোযোগ কমি আহিছিল আৰু নকমিবই কিয়নো বাৰু কাৰন কুলিৰ 
মাত প্ৰত্যেক জন অসমীয়াৰ হৃদয়ত তেজেৰে খোদিত হৈ আছে, সেইবাবে সিহঁতে বাৰে বাৰে বাঁহনিৰ ফালে জুমি জুমি চাইছিল | নৈৰ পাৰৰে গৈ থকা বাটৰুৱা দুই-এজনে চিঞৰি সুধিছিল "ঐ ল'ৰাহত কিমাণ পালি ?" লগে লগে ল'ৰাহতৰ উত্তৰ "এসাঁজৰো হোৱা নাই" | 
দূৰৈত থকা কাঠৰ দলংখনেৰে মানুহৰ আহ-যাহ চলি আছে,চাইকেলৰ বেলৰ ৰিং-ৰিং শব্দ বতাহত ভাহি মোৰ মগজুত মিশ্র ৰাগৰ ঢৌ তুলিছে| আবেলিৰ বেলিতোৱেও হেঙুলিয়া কিৰণে্ৰে দিনতোৰ সমাপ্তিৰ আগজাননী দিছে |  নৈৰ সিটোপাৰত থকা কহুৱা বন কেইজোপা বতাহত নিজৰ মাজতে আলিংগন কৰিছে | নীলা আকাশৰতলত ,সুৰুযৰ হেঙুলীয়া কিৰণৰ মাজত, ঝিৰি-ঝিৰি বতাহৰ সোঁতত শুকুলা কহুৱা কেইজোপাই নাচিছে আৰু নাচিছে | 

Wednesday, 9 October 2013

নীলিম আকাশ তিৰ-বিৰ.....অনেক তৰা জ্বলিছে......|| এজাক জোনাকী জিল-মিল.....সপোন সপোন লাগিছে......|| পাৰহৈ যোৱা বহুতো নিশা আৰু বহুতো জোনাক..... তাৰেই মাজত পাইছিলো মই হিয়াৰ মৰম তোমাক.......|| Zubeen's Nilim Aakakh tir-bir..................my favourite


(৪)

মোৰ আইতাৰ ঘৰ (মা ৰ ফালৰ) উত্তৰৰ ্গুৱাহটীত | সৰুতে আমি প্ৰায়ে তালৈ গৈ থকা আছিলো | স্কুল বন্ধ হ'লেই আমি তালৈ গৈছিলো |
তেতিয়া পৰিয়ালটো যৌথ ভাবে আছিল কাৰণে গৈও ভাল লাগিছিল | মোৰ মুঠ মামা ৫ জন, তেতিয়া মাত্ৰ দুজন মামাৰ হে বিয়া হৈছিল | ১ নং আৰু ২ নং মামাৰ বিয়া হৈছিল আৰু দুয়োজনৰে পৰিয়াল আছিল | ১নং মামা জনে ওচৰৰে চুবুৰীত বেলেগ কৈ ঘৰ বনাই আছিল | অকল ৩ নং মামা  জনে বেংকত চাকৰি কৰিছিল , বাকী আটাইবোৰ খেতি নিৰভৰশীল আছিল | মামাহতৰ খেতিডৰা আছিল ঘৰৰ পৰা প্ৰায় ডেৰ কিলোমিটাৰ আতৰত | আমি শুই নুথুতেই মামাহত হাল লৈ ওলায় গৈছিল | 
 আমি মানে মই,মোৰ দাদা আৰু মামাহতৰ ল'ৰা-ছোৱালী কেইটা | আমি শুই উঠাৰ পিছত মামীয়ে আমাক লাল চাহ দিছিল গুৰ মিঠাইৰ লগত | চাহত চেনি ব্যৱহাৰ খুব কম আছিল | চাহৰ লগত বাছিভাগ এচ্ বিস্কুত খাবলৈ পাইছিলো |
চাহ খাই উঠাৰ পিছত আমাৰ দায়িত্ব আছিল মামাহতক পথাৰত চাহ দিব যোৱাতো |পথাৰত চাহ দিব যোৱাতো তেতিয়া আমাৰ কাৰণে খুব আনন্দৰ কথা আছিল | এদিনৰ কথা সেইদিনা মই আৰু মামাৰ ছোৱালীজনী (নাম-জুপিতৰা) চাহ দিব যাবলৈ ওলালো | তেতিয়া মোৰ বয়স ৫ নে ৬ আছিল আৰু জুপিতৰাও মোৰ মোৰ বয়সৰে আছিল | পথাৰত চাহ খোৱা মানুহ আছিল ৩ জন আৰু আইতাই আমাক এটা মস্ত ডাঙৰ কেটলিত চাহ ভৰাই দিছিল | কেটলিটো দাঙি ইমান দূৰ লৈযোৱা মোৰ পক্ষে সম্ভপপৰ নাছিল সেই কাৰণে মই উপযচি বাতি কেইটাকে কঢ়িয়াম বুলি কলো | 
ভাবিছিলো বাতিহে ওজন বেছি নহ'ব, কিন্তু মোৰ ধাৰনা ওলোটাহে হ'ল | ডাঙৰ ডাঙৰ কাঁহৰ ৫ টা বাতি, এটা বাতিৰে ওজন চাগে আধা কেজিৰো বেছি আছিল | আনহাতে দাঙি ধৰিব লৈ ও অসুবিধা | মুঠতে আধা বাট নাপাওতেই মোৰ পানীত হাঁহ নচঁৰা অৱস্থা | দুবাৰ জিৰনিও ললো | তেতিয়া গাৱৰ ৰাস্তা পকী নাছিল কিন্তু শিল পাৰি থোৱা আছিল |  ৰাতিপুৱাৰ কথা গতিকে ৰাস্তাত মানুহ কম আছিল |আমাৰ আগে আগে মাত্ৰ দুজন মানুহ গৈ আছিল | হঠাত মোৰ হাত বিষোৱাত হাতত থকা বাতি কেইটা ছিটিকি গ'ল আৰু ৰাস্তাৰ শিলত লাগি বহ্হুত জোৰেৰে শব্দ হ'ল | মই ভয় খাই গলো শিলত লাগি বাতিকেইটা নাফাতিলাহে ৰক্ষা | কিন্তু তেনেকুৱা একো নহ'ল | মই লৰালৰিকৈ বাতি কেইটা  উঠোৱাত লাগি গলো | মানুহ দুজনে আমাৰ ফালে চাই থাকিল | তাৰ পিছত অলপ দুৰ গৈ আকৌ একে ঘটনাৰে পুনৰাবৃত্তি | এইবাৰ মানুহ দুজনে নিজৰ মাজতে কিবা কোৱা-কুই কৰিলে | এইবাৰ মোৰ ভয় হৈছিল মানুহ দুজনে যদি আমাক চিনি পাই আৰু ঘৰত লগাই দিয়ে বুলি | তাৰ পিছত মই বাতি কেইটা মূৰততুলি ললো |তাৰ পিছত কোনোমতে গৈ গন্তবয স্থান পালো | সেইদিনাৰ পিছত আৰু মোৰ চাহ দিব যোৱা ও বন্ধ হ'ল| 

Monday, 7 October 2013



সাগৰ দেখিছা ? 
কবি -দেবকান্ত বৰুৱা 

সাগৰ দেখিছা ? দেখা নাই কেতিয়াও ? ময়ো দেখা নাই
শুণিছো তথাপি,
নীলিম সলিলৰাশি বাধাহীন উৰমিমালা আছে দূৰ
 দিগন্ত বিয়াপি |
মোৰ ই অন্তৰখনি সাগৰৰ দৰে নীলা, বেদনাৰে--
দেখা নাই তুমি ?
উঠিছে মৰিছে য'ত বাসনাৰ লক্ষ ঢৌ 
তোমাৰেই স্মৃতি সীমা চুমি |
শুণা নাই ? মোৰ সাগৰত তুমি শুনা নাই ধুমুহাৰ
উতলা সঙ্গীত ?
বুজা নাই ? অনুভৱো কৰা নাই ফুলণিত বসন্তৰ
 কোমল ইংগিত ?
দেখিছাতো ৰামধেনু ? বাৰিষাৰ ডাৱৰত পোহৰৰ 
মোহন গৌৰৱ ;
প্ৰেমৰ পোহৰ-দ্বীপ্ত মোৰ-হিয়া আকাশত দেখিছানে 
ৰঙৰ উছৱ ?
মাজনিশা সাৰ পাই শুনিছানে কেতিয়াবা কেতেকীৰ 
হিয়া ভগা মাত?
ভাবিছানে এটিবাৰো  পখীৰ ডিঙিত কান্দে মানুহৰ 
বুকুৰ সম্বাদ !
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Devakanta Borooah(Dev Kant Borooah| 22 February 1914 - 28 January 1996)

Devakanta Borooahwas not only a national level politician but also an intellect and a genius poet. His poetry collection may be less in numbers, but highly esteemed by the readers and still very much popular in the Assamese literary world even after his demise two decades ago. 'Xagor Dekhisa' is a master creation of the poet and will never be forgotten.

sweet assamese song LAJ LAJ_xvid.avi

Saturday, 5 October 2013

Mayabini - Daag - Zubeen Garg


My Tribe.... 

A Brief Introduction of Rabha Tribe..............


 Rabha Tribe, AssamRabha tribal community is one of the Scheduled tribes of the Indian Territory. Apart from Assam, these Rabha tribes also are found in other state of India like West Bengal,Meghalaya, etc. In the state of Assam itself, the concentration of these Rabha tribes are namely Goalpara, Kamrup,Udalguri,Baska,Sirang,Bongaigaon and Darrang districts. In West Bengal the tribal group is scattered in and around Cooch Behar and Jalpaiguri district and in Meghalaya the tribe is found in Assam-Meghalaya border villages. The whole locale of the Eastern and Western Dooars, can be considered to be the hub of the Rabha tribal community. A major part of the Rabha tribes are centred around in several parts of Dooars region. However, there are some who more often proclaim themselves as Kocha tribes.

Most people of the Rabha tribal community speak the beautiful language of the same name. Apart from these the people of the community residing in and around West Bengal, Meghalaya and Assam are well conversant in Assamese and Bengali languages. Another interesting aspect is that since these Rabha tribes have a belonging to the famous Indo-Mongoloid tribal group, these Rabha tribes also bear similarities with all the other members of Bodo tribes like Kachari, Mech , Hajong Garo, Tiwa, Koch, and also some others.

As far as the occupations are concerned, over the years, this Rabha tribal community has taken up diverse occupations. The Rabha people earn their livelihood by agriculture, and weaving. Basically the Rabha women are engaged in weaving since the early ages. In the ancient period when these Rabha tribes used to dwell in the forests, maximum of them practice shifting cultivation. Instances are cited where these Rabha tribes have been seen to plough in the land they continued to cultivate the land with Gogo or bill-hook. However in the later period, these Rabha tribes chose `settled` farming and began doing farming with plough.

Today their economy is also agrarian based. However, in the recent times there are quite a few of Rabha tribal community who take gathering and also weaving as their main occupations. Apart from these, the Rabha people are also engaged in government jobs and other occupations.
 
Fairs and festivals are part and parcel of the exuberant culture of the Rabha tribal community. These Rabha tribes celebrate all the main festivals of the Indian Territory. These include Janmashtami, Durga Puja, Diwali,  the birth and death anniversaries of the Vaishnavite saints Shrimanta Sankardev and Shri Madhabdev. Apart from these, the Rabha people celebrate the Farkhanthi Festival and the Baikhu Festival. The people of Rabha community celebrate the festive occasions with dance, music and songs with great merriment. These people have a distinct form of dance namely `Nakchung Reni` which they perform when they celebrate the fishing.

Baikho Dance of Rabha Tribe, Assam Kongali or Kati Bihu (October), Bihu-Bhogali or Magh Bihu (January), Rongali or Bohag Bihu (April). Apart from these, there are some of the local festivals, which these Rabha tribes fete, in great festivity. During the spring season, all the Rabha tribal community fetes the Baikho festival in commemoration of the worship of the goddess of wealth, locally known as Baikho. What is to be noted that the famous personality Bishnuprasad Rabha also belongs to the Rabha tribal community.


The main deity of the Rabha people is the Rishi aka Mahakal. Moreover, some other deities who are worshipped by the people of Rabha group are Basek, Rungtuk who are the household deities. Though the Rabha people do not follow any particular Hindu method of worship, the practice of sacrificing in front of the God and Goddesses are prevalent among them as they consider the blood of the sacrifice as an important part to propitiate the God. Now a days  Rabha people are the followers of Christianity and Hinduism.

Like each tribal group, Rabha tribal community has a distinctness that makes them separate from others. Their way of leading life, their costumes, their festivals, their religions may have some similarities with some other tribal groups but their own heritage is amalgamated in such a way that their distinctness appears more than anything in the world of human beings.
Opinions are numerous about the relation of these Rabha tribes with other tribes of Indian subcontinent. As per scholars, all the socio-religious elements and all the aspects of the day to day living the Rabha tribes have `similarities` with that of the `Pani-Koch`. Again it has also been claimed that the Rabha and the Hajong tribal communities are the sub groups of Kachari race and also has got connection with Garo tribe.  In the nineteenth century also in the year 1909, A. Playfair also has cited some lingual and ethnical similarities between the Rabha tribes and the Garo tribes.  It needs no mentioning that maximum of these Rabha tribes speak in the language of the same name.
The Rabha tribe has excelled in the cultural heritage, as has been displayed in its various aspects. Apart from practicing animistic rituals, the Rabha people follow a distinct belief which is an amalgamation of the Hindu and animistic rituals and customs. Differences are found among the ritual practices of the village and forest Rabha groups. These include festivals, clothes etc.

Friday, 4 October 2013


Exploring the Culture of Assam


Assamese culture is a conglomeration of various ethnicities and cultural groups. Srimanta Shankardeva led the Vaishnava Movement which contributed to a massive cultural change in the state, during the 15th century. The traditions and daily life in Assam are heavily influenced by events from the British Era. The culture in Assam is highly hybrid and some of its sub systems are still developing.

The Assamese people hold high respect towards betel leaves, areca nut and traditional silk garments. Assamese and Bodo are the two main languages spoken in the state, whereas Bengali is spoken in some parts of the state.  The modern dialects spoken are Goalpariya and Kamrupi. Assamese literature is one of the richest in India.

Bodo is another language in Assam, spoken since ancient times. The language is largely spoken in lower Assam. Nepali is also spoken by a large number of people throughout the state and is taught in many schools. Sylheti is a dialect of Bengali which is spoken in the districts of Silchar, Barpeta and Goalpara.

Bihu is the biggest festival celebrated in the state. It marks significant points of a cultivator’s life and the main attraction is the traditional Bihu dance also known as the Rongali Bihu. The festival is generally celebrated as a series of three festivals. The other festivals celebrated in the state are Kherai, Garja, Porag, Sokk-erroi, Karbi Youth festival, Hacha-Kekan.

The performing arts in Assam include the Ankiya Nat, Banjar Dance, Bordoicikhla dance, Bagrumba, Bohag Bihu and many more. Assam silk is famous throughout India and the craftsmen in Assam are skilled and make a wide range of local handicrafts.





DOVE FLOWER.....

ONE HORNED RHINO

ASSAM SILK "MEKHELA-SADOR"

WOODEN BRIDGE...RURAL ASSAM
BIHU DANCE
BODO BIHU DANCE PRACTICE SESSION
TEA GARDEN
ENJOYING RURAL KIDS
GORU-BIHU



CART

VIEW OF ASSAMESE HOUSE

CHANG-GHAR
ASSAMESE MOVIE-RAMDHENU
TRADITIONAL CHANG-GHAR

TEA GARDEN




contd.............

Thursday, 3 October 2013

(৩)

ৰোল নং ১ কেতিয়াও হ'ব নোৱাৰিলো................


বছৰৰ আৰম্ভনিতে হেড্ছাৰৰ পৰা নতুন কিতাপ খুজি আনিছিলো....আৰু আমি পঢ়া পুৰণি কিতাপ বোৰ ছাৰক ঘুৰাই দিছিলো....
আজিৰ দৰে তেতিয়াৰ দিনত কিতাপৰ নাটনি নাছিল.....নতুন কিতাপ পোৱাৰ লগে লগে বাকলি লগাই লৈ উৰাই-ঘুৰাই পঢ়া
আৰম্ভ কৰি দিছিলো..........  পঢ়া মানে বামুণে মন্ত্ৰ মতা নিচিনা পঢ়া নাছিলো......
মই পঢ়া বহু দূৰলৈ শুনা গৈছিল...আৰু বেলেগৰ পঢ়া আমি শুণিবলৈ পাইছিলো.....
মুঠতে কোনে কিমান চিঞৰিব পাৰে তাৰহে প্ৰতিযোগিতা হৈছিল..........
ঘৰৰ ভিতৰত পঢ়াত কৈ ঘৰৰ বাৰান্দা নইবা চোতালত পঢ়িহে মই 
বেছি ভাল পাইছিলো.....দেউতাই মোক পঢ়ুৱাইছিল......অংক আৰু মৌখিকত মই বেয়া নাছিলো.....
.শ্রেণীত মই সকলোতকৈ ভাল প্ৰদৰশণ কৰিব পাৰিছিলো..... কাৰণ দেউতাই মোক সকলোবোৰ বিষয় আগতিয়াকৈ পঢ়ুৱাই থৈছিল.....এবাৰ ছাৰে  সকলোকে বোৰডত মাতি অংক কৰিব দিলে, কোনোৱে নোৱাৰিলে, মই অকলে আটাইৰে অংকবোৰ কৰি দিছিলো.....
সকলোকে স্কুলৰ বাৰান্দাত কাণত ধৰি আঁঠু কাঢ়িব দিছিল....মোৰ এনেকুৱা লাগিছিল যেন মই শ্রীনিবাস ৰামাণুজন.....শ্রেণীত ভাল প্ৰদৰশণ কৰিব পাৰিলেও পৰীক্ষাত মই উন্নত প্ৰদৰশণ কৰিব পৰা নাছিলো.....দ্বিতীয় শ্রেণীত ৰোল নং আছিল ২, তৃতীয় 
শ্রেণীত ৫ আৰু চতুৰথ শ্রেণীত ৩ .......মুঠতে মই ৰোল নং ১ হ'ব নোৱাৰিলো......






                                                               (২)


শ্রেণী কোঠাৰ পৰা পলাওঁতে ধৰা পৰিলো...................................

হয়...স্কুলৰ পৰা পলাইছিলো...ক-শ্রেণীত থাকোতে মই আৰু হিমাংশু দুয়োতাই কেইবাদিনো পলাইছিলো.....আমাৰ বিদ্যালয় খনত মাত্র চাৰিটা কোঠা  আছিল...এটা কোঠাত কায্যালয়, প্ৰথম  আৰু দ্বিতীয় শ্রেণীৰ বাবে এটা আৰু তৄতীয় আৰু চতুৰথ শ্রেণীৰ বাবে একোটাকৈ......মুঠ শিক্ষক-শিক্ষয়িত্রী আছিল তিনি গৰাকী.....গতিকে আমি দ্বিতীয় শ্রেণীৰ লগত একেলগে বহিছিলো.......তেতিয়া আমাৰ শ্রেণী শিক্ষক আছিল শ্রী যুত জগদীশ শৰমা ছাৰ.....তেওঁ বহুত ৰসাল শিক্ষক আছিল......তেওঁ নানান ধৰণৰ ব্যঙ্গ ৰূপ ধাৰন কৰি পঢ়ুৱাটো তেওঁৰ বিশেষত্ব......তেওঁ আমাৰ হাজিৰা লৈ হ'লত আমি আমাৰ পলুৱাৰ আচঁনি প্ৰস্তুত কৰিছিলো......ভয় ও কৰিছিলো, যদি কেনেবাকৈ ধৰা পৰো বুলি......স্কুলৰ পৰা পলাই আমি ঘুৰ ফুৰা নাছিলো অথবা বেয়া কাম কৰিবলৈ ও যোৱা নাছিলো......আমি স্কুলৰ পৰা পোনে পোনে আমাৰ ঘৰলৈ নাইবা সিহঁতৰ ঘৰলৈ গৈ ৰং কৰিছলো......মাঁহতক মিছাকৈ কৈছিলো আমাক ছুটি দিয়া বুলি.....কি কৰা নাছিলো...আহ্ ....কৰদৈ খাব গৈছিলো, পকৰি বনাইছিলো, ঘৰ-ঘৰ খলিছিলো ..আহ কি মজাৰ দিন আছিল সেইবোৰ....কিন্তু এই দুই নম্বৰী মজা বেছিদিন নিতিকিল.....এদিন শ্রেণী কোঠাৰ পিছফালৰ দুৱাৰেৰে লৰ মাৰোতেই তৄতীয় শ্রেণীৰ শিক্ষক শ্রীযুত কৈলাশ শৰমাই আমাক ধৰা পেলালে.....মাৰ খোৱাৰ ভয়ত আমি আৰু পিছলৈ ঘুৰি নাচালো....পোনে পোনে লৰ মাৰিলো.....ভয় ও লাগিছিল যদি তেওঁ ঘৰলৈ আহি গোচৰ দিয়ে....পিচদিনা মই তেওঁৰ লগত চকু মিলাব নোৱাৰা হলো....যদিও তেওঁ আমক একোকে নক'লে কিন্তু সেই দিন ধৰি সেই পিছফালৰ দুৱাৰখন চিৰ দিনৰ কাৰণে বন্ধ কৰি দিয়া হ'ল....আমাৰু সেইদিনাৰ পৰা বিদ্যালয়ৰ পৰা পলুৱা বন্ধ হ'ল.....contd.....

(১)

"ব্যাকৰণ, অভিধান নাথকিলে ভাষা আৰু সাহিত্য হেদাঙি মেলা গৰুৰ দৰে হ'ব 
আৰু সই সাহিত্যৰ, সেই ভাষাৰ উপদ্ৰৱত টাটী-চকুৱা এখনো নাথাকিব" 
                                                        - সাহিত্যৰথী লক্ষ্মীনাথ বেজবৰুৱা

পুৰণি  কথা কিছুমান মনলৈ আহিলে সেই দিন বোৰলৈ ঘুৰি যাবলৈ বৰকৈ মন যায়| 
সচাঁকৈ যদি হলিওদৰ চিনেমাৰ লেখিয়াকৈ মোৰ শৈশৱলৈ ও ঘুৰি গৈ সেই লুকাভকু খেলা দিনবোৰ এবাৰ ভুমুকি চাব পৰা গ'লহেতেন,আকৌ মাৰবল গুটি খেলিব পৰা গ'লহেতেন,
  এইবোৰ কথাই কেতিয়াবা মনতোক বৰষাৰ ক'লা মেঘে আৱৰি ধৰাৰ লেখিয়াকৈ আৱৰি ধৰে.....৬ বছৰ বয়সত কুহিঁপাতৰ পাতনি মেলিছিলো.....উপায় ও নাছিল.....
কাৰণ  ব্যক্তিগত বিদ্যালয়ত  আমাক পঢ়ুৱাৰ সামৰ্থ  দেউতাৰ নাছিল | 
যাহওক "নাই মামাত কৈ কণা মামা ভাল" |  ১৯৯৩ চনত প্ৰথম শ্ৰেণীত নাম লগালো......."জয়মতী শিশু বিদ্যালয়" 
পঢ়াত অত্যন্ত চোকা নাছিলো যদিও "গাধ" বুলিও কোনোৱে কোৱা মোৰ মনত নপৰে |
বদমাচি কৰাত কিন্তু সদায় এক নম্বৰ আছিলো....ঘৰ টাউনত আছিল যদিও আমি গাৱলীয়া পৰিৱেশত ডাঙৰ দীঘল হৈছো...
গতিকে বিহু,পুজা,ফাকুৱাঁ  ইত্যাদি এই আটাই বোৰৰ আনন্দ অতি উলহ-মালহেৰে কৰিব পাৰিছিলো..... আজিৰ লেখিয়া  যান্ত্ৰিক আনন্দই আমাক তিলমানো ঢুকি পোৱা নাছিল........contd.....

Wednesday, 2 October 2013

 Guru Griha
 Kirtan Ghar
 


Asomiya Samajot Namghar'or mahatta sage ajon asomiyar bade unkunue buji napabo. Delhir dore tha'it Naamghar bisari puatu mur karone porom bhagyar bade aru beleg eku nohoy. Xaikarone moi maje maje Gurgaon jao....naam-kirton paan koriboloi...Srimanta Shankardev'e dekhuai jua ai mohan poth'ot naamgharok jiyai rakhiboloi sesta korise Sri Arun Goswami Dev'e.(Krishnaguru Sewaashram,bandhwari village, gurgaon) Jai Krishnaguru.............
Hi....My name is Bijoy Chandra Rabha.