Bihu — Mediated Wiki

{{Short description|Cultural festival in Assam, India}} {{pp-sock|small=yes}} {{Use dmy dates|date=December 2025}} {{Use Indian English|date=December 2025}} {{Infobox holiday | type = Cultural Festivals | longtype = Regional folk | holiday_name = Bihu | image = Bihu-Dance-assam.jpg| | caption = Bihu of Assam | official_name = Bihu | nickname = Rongali Bihu, Kati Bihu, Bhogali Bihu Bhogali Bihu | observedby = | ends = Varies | duration = Bhogali Bihu- two days, Rongali Bihu - Actually 7 days with different types, but mostly celebrated for 2 to 3 days, Kaati Bihu - celebrated 1 day | month = In the months of ''Bohag, Kaati and Magh'' | celebrations = | observances = | relatedto = Busu Dima, Bizhu | frequency = Tri-annual }} '''Bihu''' ({{IPA|as|bi'hu|audio=As-বিহু.wav}}) is an important cultural festival unique to the Indian state of Assam<ref>"However, the festival to which utmost social importance is assigned by the people is ''Bihu'', a festival that is neither pan-Indian in character nor observed with any religious fervour." {{harvcol|Barua|2009|p=213}}</ref> and is of three types – 'Rongali' or 'Bohag Bihu' observed in April, 'Kongali' or 'Kati Bihu' observed in October or November, and 'Bhogali' or 'Magh Bihu' observed in January.<ref>{{cite book|author=Roshen Dalal|title=Hinduism: An Alphabetical Guide |url=https://books.google.com/books?id=DH0vmD8ghdMC |year=2010|publisher=Penguin Books |isbn=978-0-14-341421-6|page=136}}</ref> The festivals present an admixture of Tibeto-Burman, Austroasiatic and Indo-Aryan traditions entwined so intricately that it is impossible to separate them<ref>"As folklorist Lila Gogoi (1988: 1) points out, Aryan, Austric, Mongolian, and Alpine elements are so closely intertwined in the Bihu festival that it is almost impossible to separate them analytically. Celebrated by almost all the communities of Assam, it is inspired by the seasonal changes and the commensurately changing agricultural cycles." {{harvcol|Goswami|2014|p=61}}</ref>—festivals which are uniquely Assamese are ones to which all communities of Assam had contributed elements.<ref>"Bihu was born as a uniquely Axomiya festival, to which almost every community of Assam could claim to have lent some elements, but none could assert sole ownership." {{harvcol|Goswami|2014|p=61}}</ref> The Rongali Bihu<ref>{{Cite news |last=Tv |first=ND |title=Bihu Troupe Mesmerises Audience With Vibrant Assamese Folk Dance At NDTV Conclave |url=https://www.ndtv.com/video/bihu-troupe-mesmerises-audience-with-vibrant-assamese-folk-dance-at-ndtv-conclave-1072158 |access-date=2026-03-30 |work=NDTv}}</ref> is the most important of the three, celebrating spring festival. The Bhogali Bihu or the Magh Bihu is a harvest festival, with community feasts. The Kongali Bihu or the Kati Bihu is the sombre, thrifty one reflecting a season of short supplies and is an animistic festival.<ref name="Bansal2005p67">{{cite book|author=Sunita Pant Bansal|title=Encyclopaedia of India|url=https://books.google.com/books?id=fQB3Fkc3Tl4C&pg=PA67 |year= 2005|publisher= Smriti Books|isbn= 978-81-87967-71-2|page= 67}}</ref>

The Rongali Bihu is the most important of them all, coincides with the Assamese New Year and as well as with other regions of Indian subcontinent, East Asia and South-East Asia, which follow the Hindu calendar and Buddhist calendar.<ref>{{cite book|title=The springtime bihu of Assam: a socio-cultural study| author = Praphulladatta Goswami| publisher= Guwahati |year= 1966|oclc= 474819}}</ref> The other two Bihu festivals every year are unique to Assamese people. Like some other Indian festivals, Bihu is associated with agriculture, and rice in particular. Bohag Bihu is a sowing festival, Kati Bihu is associated with crop protection and worship of plants and crops and is an animistic form of the festival, while Bhogali Bihu is a harvest festival.<ref name="Sharma2010">{{cite book|author=S. D. Sharma|title=Rice: Origin, Antiquity and History|url=https://books.google.com/books?id=hTvNBQAAQBAJ&pg=PA56| year=2010| publisher= CRC Press|isbn= 978-1-4398-4056-6|pages=56, 60–61}}</ref><ref>{{cite journal | last=Goswami | first=Praphulladatta | title=Hindu and Tribal Folklore in Assam | journal=Asian Folklore Studies | publisher=JSTOR | volume=26 | issue=1 | year=1967 | pages=19–27 | doi=10.2307/1177697 | jstor=1177697 }}</ref> Assamese celebrate the Rongali Bihu with feasts, music and dancing. Some hang brass, copper or silver pots on poles in front of their house, while children wear flower garlands then greet the new year as they pass through the rural streets.<ref name="Roy2005p479"/>

The three Bihu are Assamese festivals<ref name="Roy2005p479">{{cite book|author=Christian Roy|title=Traditional Festivals: A Multicultural Encyclopedia|url=https://books.google.com/books?id=IKqOUfqt4cIC&pg=PA479 |year=2005|publisher=ABC-CLIO|isbn=978-1-57607-089-5|pages=479–480}}</ref> elders in family, fertility and mother goddess, but the celebrations and rituals reflect influences from Southeast Asia and Sino-Tibetan cultures.<ref name="dalalp76">{{cite book|author=Roshen Dalal|title=Hinduism: An Alphabetical Guide |url=https://books.google.com/books?id=DH0vmD8ghdMC |year=2010|publisher=Penguin Books |isbn=978-0-14-341421-6|page=76}}</ref><ref name="Goswami2014p61">{{cite book|author=Uddipana Goswami|title=Conflict and Reconciliation: The Politics of Ethnicity in Assam|url=https://books.google.com/books?id=bHk9BAAAQBAJ&pg=PA61|year=2014|publisher=Routledge|isbn=978-1-317-55997-9|pages=61–63}}</ref><ref name="Datta1988p1277">{{cite book|author=Amaresh Datta|title=Encyclopaedia of Indian Literature|url=https://books.google.com/books?id=zB4n3MVozbUC |year=1988|publisher=Sahitya Akademi|isbn=978-81-260-1194-0|pages=1277–1278}}</ref> In contemporary times, the Bihus are celebrated by all Assamese people irrespective of religion, caste or creed.<ref>{{Cite web |url=http://assam.gov.in/culture-of-assam |title=Culture of Assam - Government Of Assam, India |access-date=8 June 2016 |archive-url=https://web.archive.org/web/20160525031217/http://assam.gov.in/culture-of-assam |archive-date=25 May 2016 |url-status=dead }}</ref> It is also celebrated overseas by the Assamese diaspora community living worldwide.

The term ''Bihu'' is also used to imply Bihu dance otherwise called Bihu Naas and Bihu folk songs also called Bihu Geet.

==History==

===Indigenous origin===

The word ''Bihu'' has been derived from the Deori (a Boro-Garo language) word ''Bisu'' which means "excessive joy".<ref>Gogoi, Dinesh(2015), ''Baapoti Hahun Bihu'', Page 17-18, The word Bihu is probably a derived form of "Bisu" celebrated by the Deoris, which stands for "excessive joy"</ref> Original form of Bihu continues among the Chutias, Sonowal Kacharis and Deoris. These groups, known as Sadiyal Kacharis were associated with the historical Kingdom of Sadiya.<ref>Gogoi, Dinesh(2015), ''Baapoti Hahun Bihu'', Page 17-18, The root of the Bihu festival lies with the earliest immigrants of Assams, the Kacharis. It is specially attributed to the Sadiyal Kacharis which includes Chutias, Sonowals, and Deoris.</ref> The other branches of Bodo-Kacharis which include Boros, Dimasas, Rabhas, Tiwas, etc. have also been celebrating Bihu since ancient times. The Boros call it ''Baisagu'', while the Dimasas, Tiwa and Rabha call it ''Bushu'' or ''Bushu Dima'',<ref>{{Cite web|date=2013-02-16|title=Bushu Dima Fest in city today|url=http://www.assamtribune.com/scripts/detailsnew.asp?id=feb1713/city05|access-date=2020-10-06|website=The Assam Tribune|archive-date=2 October 2020|archive-url=https://web.archive.org/web/20201002032252/http://www.assamtribune.com/scripts/detailsnew.asp?id=feb1713/city05|url-status=dead}}</ref><ref>{{Cite web|date=2012-10-31|title=ASDC, BJP demand timely polls to DHAC|url=http://www.assamtribune.com/scripts/detailsnew.asp?id=nov0112/state06|access-date=2020-10-06|website=The Assam Tribune|archive-date=1 October 2020|archive-url=https://web.archive.org/web/20201001165446/http://www.assamtribune.com/scripts/detailsnew.asp?id=nov0112/state06|url-status=dead}}</ref>{{sfn|Tamang|2016|p=61}}<ref group=web name="Times of India">[https://timesofindia.indiatimes.com/city/guwahati/Busu-Dima-festival-begins-in-Dima-Hasao/articleshow/11669199.cms "Busu Dima festival begins in Dima Hasao"], ''Times Of India''</ref>''Pisu'', ''Dumsi'' respectively.<ref>Gogoi, Dinesh(2015), ''Baapoti Hahun Bihu'', Page 17-18, The root of the Bihu festival lies with the earliest immigrants of Assams, the Kacharis. It is specially attributed to the Sadiyal Kacharis which includes Chutias, Sonowals, and Deoris. The word Bihu is probably a derived form of "Bisu" celebrated by the Deoris, which stands for "excessive joy". Other festivals similar to it include the Baisagu of Bodos, Bushu of Dimasas, Pisu of Tiwas, and Dumsi of Rabhas.</ref> Noting its regional prevalence, Haliram Dhekial Phukan, a pioneering Assamese scholar, historian, and judicial officer in early colonial Assam, wrote,''”Bihu Kamrupe nai, Saumare adhik”'', meaning Bihu is not found in Kamrup; it is more prevalent in Upper Assam.<ref>হলিৰাম ঢেকিয়াল ফুকনৰ ৰচনাৱলী, p. 80</ref>

The first reference of Bihu can be found in the copperplate inscription of the Chutia king Lakshminarayan. The inscription was found in Ghilamara region of Lakhimpur district in the year 1935 and it was issued in the year 1401 A.D. It states that the king Lakshminarayan had donated land grants to Brahmins to the west of Subansiri river on the auspicious occasion of Bihu.<ref>Neog, Maheswar, "Prachya Sasanavali", Introduction, p.189</ref><ref>Barua, Swarnalata, "Chutia Jatir Buranji",p.40-41, "ফলিখনত স্বধয়াপুৰীশ্বৰ নন্দিশ্বৰৰ পুত্ৰ সত্যনাৰায়ণ আৰু এই সত্যনাৰায়ণৰ পুত্ৰ লক্ষ্মীনাৰায়ণ ৰজাই ৰবিদেৱ নামৰ এজন ব্ৰাহ্মণক বখনা গ্ৰামত ১৩২৩ শক (১৪০১ খ্ৰীঃ)ৰ বিষুব সংক্ৰান্তিৰ দিনা (অৰ্থাৎ ১ বহাগৰ বিহুৰ দিনা) ২০০ পুটি‌(পুৰা) ভূমি দান কৰাৰ কথা খোদিত আছে।"</ref> It reads,{{Blockquote |text=“Etasmay Shashana prada Lakshminarayana Nripa Utrijya Bisuye Punya Ravidev Dvijanme” |author=Copper plate, Ghilamara (1401) }} This means that on the pious occasion of Bihu, a Brahmin named Dvija Ravidev was granted land by the king. This indicates that Bihu played an important role in the social life of people of Assam at that period.

Yet another reference of ''Bihu'' can be found in the ''Deodhai Buranji'' which mentions that the capital of the Chutia kingdom, Sadiya was suddenly attacked by the Ahom forces on the first day of Bihu/Bisu in 1524 (first Wednesday of Bohag/Vaisakha), when the people were busy celebrating Bihu. The Ahom general Phrasenmung Borgohain upon the advice of a Chutia general (who sided with the enemies) played the Bihu Dhul (on Ujha Bisu day i.e. 7th Bohag/Vaisakha) to trick the Chutias which ultimately led to their defeat.<ref>{{cite book|last = Bhuyan| first = Surya Kumar| title = Deodhai Assam Buranji| date=2005 |orig-year=1932| location = Guwahati }}</ref>

[[File:Lahori Gogona(Musical Instruments of Assam).jpg|thumb|Gogona played during Bihu, similar to Gongina of Bodo tribe, Dangdu of Tripuri]]

In local folklore, it is said that ''Bordoisila'' (Bardai Sikhla in Bodo) (meaning north-westerly winds in Assamese) was the daughter of God Earth who married to a bridegroom of some distant land. Bordoisila visits her mother's home once in year during spring time which indicates the beginning of Bihu and leaves after a few days which indicates the end of Bihu. Assam experience strong gale (wind) at that period which marks the beginning of Bihu and another strong gale after her departure which is devastating. The word ''Bordoisila'' is derived from the Bodo word ''Bordaisikhla'' which means "girl of storm" (Sikhla meaning girl and Bardai meaning storm). There is even a dance with the same name performed among Boro people during Baisagu which points to the origin of Bihu in the Bodo-Kachari groups.<ref group=web name="Outlook India">[https://www.outlookindia.com/traveller/ot-getaway-guides/bohag-bihu/ "BOHAG BIHU"],''Outlook India''</ref>

In early texts, Bohag Bihu celebrations started from the first week of ''Chot'' in Assamese month. The period from the first week of Chaitra till the end was known as ''Raati Bihu'' or ''Chotor Bihu''. During this period, young people danced at night in the grounds of the ''Than'' (temple). The last day of Chaitra or the first Tuesday of Bohag was when the Rati Bihu ended. This was known as the ''Uruka'' (derived from the Deori-Chutia ''Urukuwa'' meaning ''to end''). The temple dancers ''Deodhani'' danced the entire night and were believed to be possessed by the goddess ''Kechai-khati'' (kolimoti), signaling that she had descended upon earth from heaven (''Bihu nomai ona''). This belief of the goddess arriving during the Bihu season each year can still be found in Bihu songs as,{{Blockquote|text="Kolimoti e bai ghuri Bohagoloi Ahibi ne nai? Ami thakim ami thakim Baatoloi sai."}} The day after ''Uruka'', i.e. the first Wednesday was celebrated as Goru Bihu. This tradition of cattle rites is same as that followed by the Boros in Bwisagu indicating the common roots of both the festivals. During the night of Goru-bihu, people danced Bihu in separate groups in the Thans where animal sacrifice took place. After the sacrifices to the goddess, the young folk visited the households of the village, which was the start of ''{{lang|as|Husori}}''. This old tradition of starting {{lang|as|Husori}} from the temple is still followed by the Deoris, some Sonowals, Chutias and Morans as well as the people of Sadiya. In other communities, the temple has been replaced by the ''Namghar''.<ref>{{harvcol|Baruah|2007|p=390}}</ref> The festivities of Bohag Bihu continued for a week and ended with the rite by which the goddess was bid farewell. In this rite, a boat was first prepared out of banana stem and decorated with flowers and offerings. Then, it was carried to the banks of the river where a duck/chicken was put inside the boat and allowed to float as a symbol of sacrifice. After performing the rite, the people returned to their homes, singing along the way with the beats of the Dhul and the tunes of the Pepa.

Some old Assamese Bihu folklore still hint to this tradition. {{Blockquote|text=“Hasoti e chot Bisoti e chot. Budhe Goru Bihu Mangale Uruka. Bihu goi asili kot.”}}{{Blockquote|text= “Boge dhari khale luitor hihu, Mangal bare Uruka Budh bare Goru Bihu Tar pasor dina Manisor Bihu.”}}{{Blockquote|text=“Husori e chot asili kot. Sadiyar ahotor tolot, Husori e chot asili kot. Ami je ulomu jot Dubori nogoje tot.”}}{{Blockquote|text=“Kundilor agolit ukhokoi Himolu. Tate loi kuruwai bah. Sadiyar rajate sari haal goxani Taloi namaskar koru. Hunare jakhala Rupor hetamari Ahe sari haali nami.”}}

The modern form of Bihu dance was derived from the ''Faat Bihu'' dance celebrated in Dhakuakhana, Lakhimpur. The performers were called by the Ahom king Rudra Singha in 1694 to dance in the royal arena Rang Ghar. The origin of ''Faat Bihu'' can be traced to Sadiya. The word ''Faat'' in Deori-Chutia language means "to migrate". After the defeat of the Sadiyal Kacharis in Sadiya, the survivors were displaced from Sadiya to different places in the kingdom. A group of these people moved from Sadiya, to Dibrugarh and finally settled down in Harhi Sapori, Dhakuakhana. These people had brought the idols of god and goddess along with them and established a temple now known as Harhi Dewaloi. It was here that the first form of modern Bihu dance was developed. Later, in the 19th century, this form of Bihu dance was adopted by the other communities as well and started being performed in Mahguli sapori, Dhakuakhana by Chutias, Sonowals, Deoris, Ahoms, Mishing etc.<ref>{{cite book| last = Hakacham| first = Upen Rabha| title = Origin of Bihu|year = 2010| location = Guwahati }}</ref> thumb|The Faat Bihu dance at Harhidewaloi has been performed in the same form since the 16th century.

===Indo-Aryan contribution===

The Indo-Aryans upon their arrival in Assam helped in gradually sanskritisation of the native Bihu/Bisu to bring it to the present form. Being the pioneers of Astronomy, they further associated the term Bisu with the Visuvan day for coincidence of the Bohag Bihu with other springtime festivals observed elsewhere in India on this day and adopted the festival of the natives.<ref>{{cite book | last = Bhattacharya | first = Pramod chandra | title = Asamar Loka Utsav | year = 1969 | location = Guwahati }}</ref>

center|thumb|Husori (Bihu Dance) troupe performing in a village courtyard during Rongali Bihu celebrations in Assam.

===Ahom contribution===

Ahoms used to celebrate their own spring festival Chyeng-Ken (similar to the Thai word ''Songkran''<ref>V. S. Bhaskar, Government of Assam, India. (2009). "Festivals: Songkran", ''Faith & Philosophy of Buddhism''. New Delhi, India: Kalpaz Publications. 312 pp. pp. 261-262. {{ISBN|978-817-8-35722-5}}. "Songkran is a Thai word which means 'move'..." * Taipei City Government, Taiwan (ROC). (2008). ''Teipei: 2008 Yearbook''. [臺北市年鑑2008-英文版 (In Chinese)]. Taipei: Taipei City Government Editorial Group. 386 pp. {{ISBN|978-986-0-14421-5}}. p. 269. "(Songkran) is in April, and Thai people celebrate their new year by splashing water at each other, hence the Thai name Songkran, i.e., "Water Splashing Festival." * Rooney, Dawn F. (2008). Ancient Sukhothai: Thailand's Cultural Heritage. Bangkok: River Books Press. 247 pp. {{ISBN|978-974-9-86342-8}}. p. 36. "'Songkran' is a Thai name that derives from a Sanskrit word meaning 'to move to', a reference to the sun's movements. * Komlosy, A. (2002). [https://web.archive.org/web/20170814175634/https://research-repository.st-andrews.ac.uk/bitstream/handle/10023/7293/AnouskaKomlosyPhDThesis.pdf?sequence=3 ''Images Of The Dai : The Aesthetics Of Gender And Identity In Xishuangbanna'']. [Doctoral Dissertation, University of St. Andrews]. University of St. Andrews Research Repository. [https://hdl.handle.net/10023/7293 'https://hdl.handle.net/10023/7293']. p. 334. "The term Songkran is a Thai word meaning to move, here it refers to the Sun which moves into the sign of Aries at this time of the year". pp. 334–335. "The Thai term Songkran is now used by many Southeast Asia specialists to refer to the New Year festival held in many countries, including Myanmar, Laos and China." * [https://www.oed.com/dictionary/songkran_n?tab=meaning_and_use#190072726 "Songkran" (noun) in Oxford English Dictionary (Online)]. Retrieved on 17 April 2024. * Anouska Komlosy. "Procession and Water Splashing: Expressions of Locality and Nationality during Dai New Year in Xishuangbanna: Songkran", ''The Journal of the Royal Anthropological Institute'', 10(2). (2004, June). London: Royal Anthropological Institute of Great Britain and Ireland. [https://www.jstor.org/stable/3804155 JSTOR #i370994]. p. 357. "The term Songkran is a Thai word meaning 'to move', and it refers here to the Sun, which moves into the sign of Aries at this time of the year." * Prakong Nimmanahaeminda, Academy of Arts, Royal Society of Thailand. "Myth and Ritual : A Study of the Songkran Festival", ''The Journal of The Royal Society of Thailand'', 29(1–2), (2004, January–March). pp. 345–350. "Songkran is a Thai word which means of movement." * Malaysia, Jabatan Perpaduan Negara Dan Integrasi Nasional (JPNIN). (1985). [https://search.worldcat.org/title/21156065 ''Festivals and religious occasions in Malaysia'']. (First series). Kuala Lumpur: The National Unity Department of Malaysia, Prime Minister's Dept. 36 pp. p. 26. "'SONGKRAN' is a Traditional New Year of the Thai people and this day normally fulls in the month of April. 'SONGKRAN' is a Thai word meaning change of exchange." * Sir. Philip John Newling Ward, Maj. Gen. (1974). "THE SONGKRAN FESTIVAL", ''Bangkok: Portrait of a City''. Cambridge, United Kingdom: The Oleander Press. 136 pp. p. 111. {{ISBN|978-090-2-67544-5}}. "Thai word ' Songkran ' literally means a move or change". * James Hastings, John Alexander Selbie, Louis Herbert Gray. (1912). "FESTIVALS AND FACTS (Siamese)", [https://archive.org/details/in.ernet.dli.2015.56056 ''Encyclopaedia of Religion and Ethics Vol. 5'']. New York: Charles Scribner's Sons. p. 886.</ref> which is derived from the Sanskrit word for new year<ref>Oxford Business Group (OBG). (2011). "Water wars: The traditional Thai New Year includes some playful activities", ''The Report: Thailand 2012''. (n.p.): Oxford Business Group. 268 pp. p. 260.{{ISBN|978-190-7-06563-7}} * {{Cite MWSD|url=http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/monier/serveimg.pl?file=/scans/MWScan/MWScanjpg/mw1127-saMketagRhaka.jpg|term=Saṃkrānti}} </ref> ''saṅkrānt'' ({{lang|sa|संक्रान्ति}})); the rituals of Chyeng-Ken are described in Khyek-Lai-Bet manuscript.<ref>{{Harvcol|Gogoi|2011|p=153-154}}</ref> But later on they adopted Bihu as their spring festival. It is believed that Ahom King Rudra Singha gave patronage to Bihu and was also the first one to celebrate Bihu in the courtyard of Rang Ghar. This policy was also believed to be later followed by his successors.<ref>{{harvcol|Baruah|1986|pp=292–293}}</ref> But, this view has been refuted by many authors. According to Padmeswar Gogoi, there is not a single mention of Bihu being performed in Rang ghar in the Buranjis. The Satsari Buranji states that in the first floor of the Rangghar the places of the kings were pre-defined.<ref>[Bhuyan, S.K. ''Satsari Assam Buranji'', 1960]</ref> But, if one looks from the position of the kings chair, it is impossible to view the ground where Bihu dance was supposed to be performed. He also added that the Rang ghar was mainly used for organizing buffalo and cock fights or wrestling and several positions were newly opened for these games. But, on the other hand no such post was created for Bihu. These facts indicate that Bihu didn't receive much attention from the Ahom kings and remained a festival of the native people back then.

===Bohag Bihu=== {{Main|Bohag Bihu}} Bohag Bihu (mid-April, also called Rongali Bihu), the most popular Bihu celebrates the onset of the Assamese New Year (around 14–15 April) and the coming of Spring. It's a time of merriment and feasting and continues, in general, for seven days. The farmers prepare the fields for cultivation of paddy and there is a feeling of joy around. The women make pitha, ''laroos'' (traditional food made of rice, coconut) various drinks by local tribes such as Chuje by Deoris, Nam-Lao by Tai-Ahom, Aapong by Mising tribe and Jolpan which gives the real essence of the season.<ref>{{Cite web |date=2025-04-18 |title=Bohag Bihu: Assam's Rhythmic Celebration of Spring |url=https://blog.bssei.in/en/bohag-bihu-assamese-festival/ |access-date=2025-04-28 |language=en-US}}</ref> 150px|thumb|left|Bathing and worshipping cows (''Goru bihu'') is a part of the Bihu celebrations. The first day of the bihu is called ''goru'' (goru means cow in Assamese language) bihu, where the cows are washed and worshipped, which falls on the last day of the previous year, usually on 14 April. This is followed by ''manuh'' (manuh means man kind in Assamese) bihu on 15 April, the New Year Day. This is the day of getting cleaned up, wearing new cloths and celebrating and getting ready for the new year with fresh vigor. The third day is ''Gosai'' (Gods) bihu; statues of Gods, worshiped in all households are cleaned and worshiped asking for a smooth new year. 150px|thumb|Bihu dance marks the festival 150px|thumb|{{center|''Kopou phool (Rhynchostylis retusa)''}}

The folk songs associated with the Bohag Bihu are called Bihu geets or Bihu songs. The form of celebration and rites vary among different demographic groups.

===The Seven days=== {{Main|Haat Bihu}}

Bohag Bihu or Rongali Bihu festival continues for seven days and called as Haat Bihu. The seven days are known as Chot Bihu, Goru Bihu, Manuh Bihu, Kutum Bihu, Senehi Bihu, Mela Bihu and Chera Bihu.

Goru Bihu: The ''goru bihu'' or cattle worship rites are observed on the last day of the year. The cattle are washed, smeared with ground turmeric and other pastes, struck with sprigs of ''dighalati'' and ''makhiyati'' and endeared to be healthy and productive (''lao kha, bengena kha, bosore bosore barhi ja / maar xoru, baper xoru, toi hobi bor bor goru''—eat gourd, eat brinjal, grow from year to year / your mother is small, your father is small, but you be a large one). The old cattle ropes are cast away through the legs and new ropes are tied to them, and they are allowed to roam anywhere they wished for the entire day.<ref>Goswami 1988, p12-14</ref> 150px|thumb|right|Bathing cow on the eve of Goru bihu

Manuh Bihu: The New Year Day, the day after the ''goru bihu'', is called the ''manuh bihu''. Elders are shown respect, with gifts of ''bihuwan'' (a gamosa), a ''hachoti'' (kerchief), a ''cheleng'' etc., and their blessings are sought. Children are given new clothes, and Husori singing begins on this day, and people visit their relatives and friends.<ref>Goswami 1988, p14</ref>

Husori: Village elders move from household to households singing carols, also in the style of ''bihu geets'', called ''{{lang|as|husoris}}''. thumb|Husori in Bihu It possibly derives from the Dimasa Kachari word formation ''ha'' (land) and ''char'' (move over): ''hachari''.<ref>Goswami 1988, p34.</ref> Villages could have more than one {{lang|as|Husori}} band, and they would visit households in a village non-contiguous to itself, first singing carols at the ''Naamghar''. The husari singers then visit individual households, by first announcing their arrival at the gate (''{{lang|as|podulimukh}}'') with drum beats. The singers are traditionally welcomed into the courtyard where they sing the {{lang|as|husori}} songs and perform a ring dance. At the end of the performance they are thanked with an offering ''dakshina'' of ''paan'' (betel leaf) ''tamul'' (areka nut) in a ''xorai'' (brass dish with stand), whereupon the singers bless the household for the coming year. If there is a bereavement in the family, or the family does not invite the {{lang|as|husori}} singers due to an illness, the {{lang|as|husori}} band offers blessings from ''{{lang|as|podulimukh}}'' and move on. Generally the singers are all male.<ref>Tamuli, Babul [https://web.archive.org/web/20091027150630/http://www.geocities.com/bipuljyoti/music/huchori.html Huchori: A Must for the Masses], The Assam Tribune, 2002</ref>

Faat Bihu: This is a very old form of Bihu, characterized by spontaneity, popular in the Lakhimpur area of Assam.

Mukoli Bihu: Young unmarried men and women attired in traditional golden silk ''muga'' dance the bihu and sing bihu songs in the open fields. The songs have themes of romance and sexual love, requited or unrequited. Sometimes the songs describe tragic events too but treated very lightly. The dance celebrates female sexuality.

150px|thumb|right|Jeng Bihu dancers at Rongali Bihu celebration in Bangalore organized by Assam Association of Karnataka.

Jeng Bihu: This is Bihu dance and song performed and watched only by women. The name "jeng" comes from the fact that in earlier days women in the villages used to surround the place of their performance with sticks dug into the ground called ''jeng'' in Assamese. It is also called ''gos tolor bihu'' (Bihu beneath the tree).

Baisago: The Bodo-Kachari people celebrate for seven days—the first day for cattle (''Magou''), the second day for man (''Mansoi'') and ancestor worship, feasting, singing and merriment. Songs follow the same themes as the Bihu songs.<ref>Goswami 1988, pp26-27.</ref>

Bihutoli Bihu: The rural festival made its transition to urban life when it was first time brought to the stage in Lataxil field in Guwahati by the Guwahati Bihu Sanmilani in 1962, promoted by leading citizens like Radha Govinda Baruah and others. Bihu to a great extent has been popularized by the Bihu 'Samrat'( king ), of Assam, Khagen Mahanta. Unlike the rural version, the dancers danced on a makeshift elevated stage in an open area that came to be known as a ''Bihutoli''. thumb|Youths perform Bihu dance during Rongali Bihu Celebration in Assam Many such Bihutolis have sprouted since then in Guwahati and other urban areas. The performances are not confined to the Bihu dance form but may incorporate all forms of theatrical performances to keep the audience enthralled well into the early hours. Performances could include standup comedy, to concerts by solo singers. The stage form of Bihu has become so popular, that organizers have begun extending the celebrations to ''bohagi bidai'', or farewell to the ''Bohag'' month, which is similar performances held a month later.

Saat Bihu: Rongali Bihu also called ''saat Bihu'' (seven Bihus). It celebrates seven days, it's called so. On the other hand, Rangali Bihu is constitute of seven different types of Bihu -Goru Bihu (Cow Bihu), Manuh Bihu, Xat Bihu, Senehi Bihu, Maiki Bihu, Rongali Bihu, and Sera Bihu. Actually, the first day to pay respect to cows and other days for social activities.

150px|thumb|{{center|''The key musical instruments - Dhol, Pepa and Taal used during Bihu song / dance.''}}

===Kati Bihu=== Kongali Bihu (mid-October, also called ''Kati-Bihu'') has a different flavor as there is less merriment and the atmosphere has a sense of constraining and solemnity. During this time of the year, the paddy in the fields are in the growing stage and the granaries of the farmers are almost empty. On this day, earthen lamps (''saki'') are lit at the foot of the household tulsi plant, the granary, the garden (''bari'') and the paddy fields. In ancient times, earthen lamps were lit all around the paddy fields to attract the insects, thus acting as a natural insecticide. To protect the maturing paddy, cultivators whirl a piece of bamboo and recite ''rowa-khowa'' chants and spells to ward off pests and the evil eye. During the evening, cattle are fed specially made rice items called ''pitha''. Kati Bihu is known as ''Kati Gasa'' by the Bodo people and ''Gathi Sainjora'' by the Dimasa people. The Bodo people light lamps at the foot of the ''siju'' (''Euphorbia neriifolia'') tree. This Bihu is also associated with the lighting of ''akaxi gonga'' or ''akaxbonti'', lamps at the tip of a tall bamboo pole, to show the souls of the dead the way to heaven, a practice that is common to many communities in India, as well as Asia and Europe. '''Kati bihu''' is generally celebrated around 19 October, as it is almost mid-October.<ref>Goswami 1988, pp7-8</ref> thumb|a farmer praying on Kati Bihu

=== Magh Bihu === {{main|Bhogali Bihu}} Bhogali Bihu (mid-January, also called Magh Bihu) comes from the word ''Bhog'' that is eating and enjoyment.<ref>{{usurped|1=[https://web.archive.org/web/20120117010132/http://www.efi-news.com/2012/01/celebrating-natures-bounty-magh-bihu.html Celebrating Nature's Bounty - Magh Bihu]}}, ''Efi-news.com''</ref> It is a harvest festival and marks the end of harvesting season. Since the granaries are full, there is a lot of feasting and eating during this period. On the eve of the day called ''uruka'', i.e., the last day of ''pausa'', menfolk, more particularly young men go to the field, preferably near a river, build a makeshift cottage called ''Bhelaghar'' with the hay of the harvest fields and the bonfire or ''Meji'', . the most important thing for the night. During the night, they prepare food and there is community feasting everywhere. There is also the exchange of sweets and greetings at this time. The entire night (called Uruka) is spent around a ''Meji'' with people singing bihu songs, beating Dhol, a typical kind of drums or playing games. Boys roam about in the dark stealing firewood and vegetables for fun. The next morning they take a bath and burn the main ''Meji''. People gather around the ''Meji'' and throw ''Pitha''s (rice cakes) and betel nuts to it while burning it at the same time. They offer their prayers to the god of Fire and mark the end of the harvesting year. Thereafter they come back home carrying pieces of half burnt firewood for being thrown among fruit trees for favorable results. All the trees in the compound are tied to bamboo strips or paddy stems. Different types of sports like Buffalo-fight, Egg-fight, Cock-fight, Nightingale-fight etc. are held throughout the day. There are other conventional festivals observed by various ethnic-cultural groups. Me-dam-me-phi, Ali-aye-ligang, Porag, Garja, Hapsa Hatarnai, Kherai are few among them. The koch celebrates this bihu as {{transliteration|ass|pushna}}.<ref>{{cite web |author=Sankalp India Foundation |url=http://sankalpindia.net/drupal/?q=bihu-a-celebration-assamese-culture |title=Bihu: A celebration of Assamese culture | Sankalp India Foundation |publisher=Sankalpindia.net |access-date=2012-12-19 }}{{Dead link|date=January 2026 |bot=InternetArchiveBot }}</ref>

==Instruments used in Bihu== {{Unsourced section|date=May 2024}} *Dhol (Drum) *Taal *Pepa (An instrument made of buffalo horn) *Toka *Baanhi (Flute) *Xutuli *Gogona (An instrument made of Bambo)

== Bihu elsewhere == {{Unsourced section|date=May 2024}} Bihu is also seen to be celebrated abroad. Many Bihu associations/committees exist elsewhere where this festival is celebrated with enthusiasm. The London Bihu Committee (LBC), UK is one of them among others.

==Related festivals== The Bohag Bihu (Rongali Bihu) festive day is celebrated elsewhere but called by other name.<ref name="BBC Hinduism">{{cite web |title=Religions - Hinduism: Vaisakhi|publisher=BBC|url=https://www.bbc.co.uk/religion/religions/hinduism/holydays/vaisakhi.shtml | date=14 July 2007 | first=Vishaal | last=Lau | access-date=19 July 2018}}</ref><ref>Crump, William D. (2014), [https://books.google.com/books?id=cDTfCwAAQBAJ&pg=PA114 Encyclopedia of New Year's Holidays Worldwide], MacFarland, page 114</ref><ref name="PechilisRaj2013p48">{{cite book|author1=Karen Pechilis|url=https://books.google.com/books?id=kaubzRxh-U0C&pg=PA48|title=South Asian Religions: Tradition and Today|author2=Selva J. Raj|publisher=Routledge|year=2013|isbn=978-0-415-44851-2|pages=48–49}}</ref> Some examples of related festivals in Asia include: Indian subcontinent: *Sinhalese New Year in Sri Lanka.<ref name=reeves174>{{cite book|author=Peter Reeves|title=The Encyclopedia of the Sri Lankan Diaspora |url=https://books.google.com/books?id=4N5UAgAAQBAJ&pg=PA174 |year=2014|publisher=Didier Millet|isbn=978-981-4260-83-1|page=174}}</ref> East Asia: *Cambodian New Year in Cambodia, Thingyan in Burma, Songkran festival in Thailand and other festivals of East Asia and South-East Asia

==See also== *Bihu Songs of Assam

==References== {{reflist}}

==Further reading== {{refbegin}} *{{cite book|last=Baruah|url=https://archive.org/details/chutiaburanji/mode/2up|first=Swarnalata|title=Chutia Jatir Buranji|date=2007}} * {{citation| first = S L| last=Baruah|title=A Comprehensive History of Assam| year=1986| publisher = Munshiram Manoharlal}} * {{Cite journal| last = Barua| first=Hem| title = The Bihu Festival| journal= Indian Literature| volume=16 |number= 3/4| year=1973| pages= 35–43| jstor=24157200}} * {{Cite journal| last = Barua| first=Maan| title = The Ecological Basis of the Bihu Festival of Assam| journal= Folklore| volume=120 |number= 2| year=2009| pages= 213–223| doi=10.1080/00155870902969400| jstor=40646515| s2cid=162337950}} * Das, Debendra Prasad ''[https://archive.today/20070616041613/http://www.assamtribune.com/scripts/details.asp?id=apr1407%5Cedit3 Rongali Bihu through the ages]'', The Assam Tribune, 14 April 2007. * Dowerah, Sawpon ''[https://archive.today/20070616041613/http://www.assamtribune.com/scripts/details.asp?id=apr1407%5Cedit2 Rongali Bihu-the spring festival of Assam]'', The Assam Tribune, 14 April 2007. * Goswami, Prafulladatta (1988) ''Bohag Bihu of Assam and Bihu songs'', Publication Board, Assam. * {{cite book |last=Goswami |first=Uddipana |title=Conflict and Reconciliation: The Politics of Ethnicity in Assam |year=2014 |publisher=Routledge |isbn=978-0-415-71113-5}} *{{Cite book|last=Tamang|first=Jyoti Prakash|url=https://books.google.com/books?id=6NPMDAAAQBAJ&pg=PA61|title=Ethnic Fermented Foods and Alcoholic Beverages of Asia|date=2016|publisher=Springer|isbn=978-81-322-2800-4|language=en}} * {{cite thesis |last=Gogoi |first=Shrutashwinee|date=2011 |title=Tai ahom religion a philosophical study |hdl=10603/116167|type=PhD |url=http://shodhganga.inflibnet.ac.in/handle/10603/116167 |access-date=31 January 2019}} {{refend}}

===Web sources=== {{reflist|group=web}}

==External links== *{{commons category-inline}}

Category:January observances Category:April observances Category:October observances Category:Symbols of Assam Category:Festivals in Assam Category:Culture of Assam Category:New Year in India Category:Tourism in Northeast India