OHRJ, Vol. XLVII, No.

BANDNA PARAB–A THANKS GIVING

CEREMONY OF THE KUDMIS
Dr. Basanta Kumar Mohanta
Sudhanshu Shekhar Mahato

ABSTRACT
Festival is closely associated with the human culture. To get a relaxation from their monotonous
life, man celebrate various festivals in different period which are associated to their day to day activities.
Most of the festivals of an agriculturist community are associated with the agricultural work which falls
within their agricultural cycle. As a settled agriculturist, the man animal (Particularly the cattle) relationship
of ‘Kudmi’ is very close as well as primitive which maintains purity. The cattle play an important role in
their agricultural work and hence, they give regards accordingly. To give thanks to their cattle and
agricultural implements in lieu of their constant help in agricultural work for a good harvesting, these
Kudmis of eastern India celebrate “Bandna Parab” or “Bandna festival”. On the day of the Bandna Parabs,
they thoroughly clean their houses, wash cattles and agricultural implements and decorate them with
Gudi solution, oil, vermilion, Merwair etc., worship in their traditional way and finally dance with them.
Though due to different factors the Kudmis are separated from their neighbouring tribes, their core culture
is yet intact and well reflected through Bandna Parab.

INTRODUCTION
According to the traditional sense, the days or period for a joyful celebration is
known as festival. This is basically associated with the agricultural, religious and
socio-cultural activities (Mohanty 1997 : 657). Most of the Parab (festival) of Kudmis are
associated with their agricultural activities which falls within their agricultural cycle i.e.
from the sowing to harvesting. Through festivals, they worship the different deities for the
protection and increament of their agricultural production. The festivals of Kudmis are set
and calculated according to the Solar movement. The calendarisation of Kudmi festivals
begins with Akhain Yatra which falls on the first day of Magh (January-February) and
continues upto Tusu Parab. The other major festivals celebrated includes Sarhul, Shiva
Gajan, Chaitra Sankranti, Desh Sikar, Rohin baruni, Jantal/Ashari Puja, Jawa/Karam,
Bandna (Sohrai), Aghan Sankranti, Jitua/ Jita, Jirhul, Raja Shala, Gram Puja, Nawa
Khawa/Nua Khiya etc.
The field work was done in three separate Kudmi inhabited (Uni-ethnic, bi-ethnic
and multi-ethnic) villages of Jharkhand (Jojopiri), West Bengal (Uhupiri) and Orissa (Kulgi)
respectively. The data were collected by using different anthropological methods and
techniques.
The present paper analyse the details of Bandna festival of studied agriculturist
community i.e. Kudmi. It is mainly celebrated on the day of Amabashya (New moon) of
74
 OHRJ, Vol. XLVII, No. 2

Kartik (October-November) to give thanks to their domestic cattles as well as the

agricultural implements for their constant help in harvesting good paddy crops.
MYTHOLOGY RELATED TO BANDNA PARAB :
When Lord Nirakar shiva (Bara Pahar) created men, he had to provide food for a
long time. In due course of time when they multiplied into a sizeable number, Nirakar
Shiva advice them to produce their own food by cultivating land. But in the absence of
agricultural implements and technology, they faced very difficulty and therefore requested
him for suggestion. He (Nirakar Shiva) took pity on them by providing some cattles with
the condition of paying due care to them. Initially, the relationship was cordial but with the
passage of time, it worsened and subjected to sever beating. The cattles had no alternate
but to complain to Nirakar Shiva. The complain was of heavy work, long working hours,
lack of proper food, unhygienic dwelling place, severe beating, no recreation and no
thanks for their contribution. The complain was listened with patience and assured them
to go for inspection secretly on the night of Kartik Amabashya.
The intelligent men with their reliable source were informed and accordingly they
became alert. The people made a thorough preparation to clean their houses as well as
the cowshed. On the day of Amabashya the cattles were washed and smeared with oil
and vermilion on their horn and forehead. They ensured of sufficient fodder and the
Gohal (cowshed) is illuminated with a burning Diwa (earthern lamp) throughout the night.
The bundle of grass put along with Diwa on both sides of entrance of cowshed and
Sohrai grass on the Chhain (roof) are symbolic to the availability of surplus food for the
cattles. On the second day, he (Nirakar Shiva) found the people worshiping the deity,
Garaiya with special offering including sacrifice made in their honor. On the third day he
observes that the cattle in merrimood, dancing with the people. The song and musical
sound fills the air with warm. Even on his way back, he find the Bagals/Dhangars
(contractual shepherd) playing with cattles at the Gochar (grazing land). Thus the complain
made could not be proved.
The cattle in the next season complain of the similar hardship and hence Nirakar
Shiva was bound to make a second visit on the same day, and since then the process
is continuing as a tradition in the name of Bandna Parab.

VILLAGE UNDER STUDY :

JOJOPIRI :

The village Jojopiri is an uni-ethnic Kudmi village located at a distance of 16 Kms.

east from Salgadihmore on Ranchi–Tata branch of NH.-33 and falls within the jurisdiction
of Sonahatu Police-Station of Ranchi district in Jharkhand. It is about 82 Kms. from
states capital. The distance from Ranchi to Salgadihmore is nearly 66 Kms. and connected
by a metalled road whereas the remaining 16 Kms. feader road on the embankment of

75
 OHRJ, Vol. XLVII, No. 2

a canal is only a fair weather road. The village is bordered by the village Lowadih on the
east, Bhuinshudih on the north, Jilingserang on the west and Sumandandi on the south.
It has a poor infrastructure facilities with five wells and one pond. Besides a canal
passes from west to east close to the habitational area. But there is neither any school
nor any tubewell. There are 46 families with a population of 165 (57% male and 43%
female) residing in the village belonging to three different clans.

UHUPIRI :

It is a bi-ethnic village situated in the western part of Jhalda police-station under

Purulia district of West Bengal. The village is only 02 Kms. east to the river Subarnarekha
which forms the eastern most boundary of Jharkhand State. The Ranchi-Purulia connecting
highway as well as the tracks of South Eastern Railways passes through the village. The
Railway station at Tulin is hardly 200 mts. away from the habitational area of the village.
There is one Government Primary School and one Private owned primary school. The
village has got the electric as well as telephone connection. There are 45 wells, 04
tubewells and 08 ponds to quench the thirst and necessity of men and animals. The
religious place Gossain than is located at the centre of the village and Jahirathan is
close to the village. There is a Shiva temple infront of which the Ganjan festival is
celebrated and Chhou dance performed on 8th day of Baisakh every year. Besides, a
Hari temple is also present in village. Kudmi are the dominating group (93.25%) having
113 families with a population of 664 (352 male and 312 female) followed by an
agriculturist tribe Muda (Munda). The Kudmis of this village belongs to nine clans namely
Banshriyar, Banshowar, Banwer, Dumriyar, Hansdwar, Kachhmar, Nangtwar and Punuriya.

KULGI :

Kulgi is a multi-ethnic village situated about 1.5 Km. east of the Tahasil town
Bahalda, under Bamanghaty subdivision of Mayurbhanj district in Orissa. The entire
northern and north western boundary of the village is surrounded by the river Nesa, a
tributary of river Kharkai, where as the western part of the village is covered by the
Bahalda township, southern part by the village Tentola, south eastern part by the village
Soso and eastern part by the village Kumbhirda. The village is well connected to the
local town of Bahalda with two metalled roads. It posses two Anganbadi centres, one
working boys school, one Upra-Sevashram, one M. E. School, one High school, one
post office and one electric substation. There are total 13 ponds, 12 wells and 11
ringwells and eight tubewell located in the village. The village Jahira than is situated at
the northern part of the village whereas the three temples (two for Lord Siva and one for
Maa Monasa) are in the different parts of the village. The entire village is divided into
seven wards and 16 hamlets. The ethnic group is composed of four tribal and 17 non-
tribal. Tribal people includes Bathudi, Kolha/Ho, Munda, Santal and Saunti. Non-tribal
group comprise Baisnab, Barik (barbar), Bonia (goldsmith), Brahmin, Dhoba (washermen),

76
 OHRJ, Vol. XLVII, No. 2

Gouda, Ghasi, Jogi, Kamar (blacksmith), Koran, Kudmi, Kumbhar (potter), Patra, Puran,
Sundi, Tanti (weaver) and Teli (oil crusher). Total population of the village is 2459 out of
which 631 (25.45%) belongs to the Kudmi group forming 113 families. Of the total Kudmi
population 339 (53.72%) are male and 292 (46.27%) female.

PEOPLE UNDER STUDY :

Kudmi (Kudumi/Kurmi) is a settled agriculturist community of the eastern India who

were identified as an aboriginal tribes before 1931 and enjoyed the same facilities
meant for tribes by the government, but later on they were excluded from the list of
Scheduled Tribes (Singh 2000 : 6). They are highly concentrated in Jharkhand and
boardering areas of West Bengal (Purilia, Bankura and Midnapur) and Orissa (Mayurbhanj
and Keonjhar) a well defined territory bounded by the four rivers Damodar, Kanshabati,
Subarnarekha and Baitarani where the Kudmis have co-existed with other tribal
communities. But in due course of time, some of the Kudmis along with other tribal group
have migrated to Assam, Bangladesh, and other parts of West Bengal and Orissa for
seeking employment (Mahato 2000 : 25-65).

Most of the Kudmi settlements are found close to their agricultural land. In a
uni-ethnic Kudmi village, they always prepare their houses on both sides of the Kulhi
(village street), where as they prefer to reside in a separate hamlet in a bi-ethnic and
multi-ethnic village. The Kudmis are devided into six divisions, where Paribar (family) is
considered as the smallest unit. A group of Paribar possessing same Gotra (clan) and
living in a common place is known as Bakhal/Bakhair (unilineage settlement). If the
members of some Paribars or more then on Bakhal are settle down in a particular
locality having a connecting street, is also known in the name of Kulhi. A group of Kulhi
(in some cases single Kulhi also) possessing a separate geographical area, common
sacred place, burial ground, agricultural field, grazing land and Akhra-than forms a Gram
(village). Traditionally, each Kudmi village is controlled by a village headman known as
Mahato (Mahto) who solves all the socio-political and judicial problems of the village.
The post of Mahato is hereditary in nature. After the death of Mahato, it automatically
transferred to his eldest son. A cluster of twelve village form a Paragan which is headed
by Paraganait who solves all the inter village dispute under his jurisdiction. A group of
Paragans (about six to ten) forms a Thapal, which is controlled by Deshmandal. As per
the traditional Kudmi political system, this Deshmandal is considered as a real protector
of Kudmi ethnic group, who is always assisted by Potloi. Unlike their political system, the
social structure have several divisions which hierarchially includes Paribar, Gotra, Gosthi
(lineage) and Jat (ethnicity). The entire community is divided into 81 Gotras. In practice
they are gotra exogamous and jat endogamous the Kudmi still maintain their tribal
identity including their totemist usages in life style and animistic world views (Mahato
2000 : VI). Goraiya is one of their main deity worshipped for the protection and welfare
of their cattles as well as increament in their number.

77
 OHRJ, Vol. XLVII, No. 2

A daily routine of Kudmi gives a clear cut idea about their economic life. The
Kudmis are basically dependent on their agricultural activities. Each and every well to do
family posses minimum a pair of bull for their agricultural activities. The number of cattles
and Baindh/Puda (straw rope made pocket for storing grains) and Dimni (a large bamboo
flake made basket, specially prepared for storing grains) are considered as a yardstick
to measure their wealth. For the purpose of agriculture, the implements used are Hal
(plough), Juwaint/Juanl (yoke), Mair/Moi and Karha (land levelling implements) Akhani/
Akhain, Hansua (sickle), and Goru/Kada Gadi (bullock/Buffalo cart) etc.

MAN-ANIMAL RELATIONSHIP :

As a settled agriculturist, the man-animal relationship of Kudmi is very unique and

interesting. Cattle is a sacred animal for the Kudmis. The cow is treated as Go-mata
(mother cow) and given honour and regards accordingly. The cow not only serve as a
helping hand in their basic economy but also provide with milk. The cowdung is used as
a manure and for purifying the floors as well as courtyard. If a Kudmi happen to touch
any part of the body of a cattle with his/her feet or toes, (s)he takes a bow to them. The
death of a cattle have direct effect on the whole family. There is a strict regulation for the
killing of a cattle by any Kudmi member. The killing is considered to be a socio-religious
offence and the responsible person have to undergo Prayaschit. If a cow/bull dies due
to heavy beating or having rope tied around the neck at the time of death, the person
concerned have to observe Prayaschit. The person observing Prayaschit have to beg
food grains from seven villages with a rope hanging in neck. During this period, (s)he
does not talk to anybody. Instead makes a sound like mo................. or Homma................
to draw attention of the people. At the end (s)he has to perform the formal rituals and
give feast to the Deshmandal as well as the villagers with a cash fine fixed by them.

PREPARATION FOR BANDNA PARAB :

The longitivity and number of ritual performed demands a thorough preparation.

This begins with the collection of different kinds of clays/mati, viz. Rugdi, Khetmati,
Lal-mati (red soil), Dudhi-mati (white soil). etc. for levelling the cowshed and Angan
(courtyard) as well as white washing all the houses. The outer walls are decorated with
diluted Dudhi and Lal mati where as the marketing is completed in the weekly market
prior to its arrival. The shopping items includes Tonki (bamboo basket), Khanchi (bamboo
basket), Kharka, Dhupdani (conger), Diwa/ Deep (earthen lamp), Ghee, oil, Sindoor
(vermilion), Dhoti, Sharee, Earthern pot, Palam (one kind of earthern vessel), Earthern
lid, Ranu, Cocks and Hens etc. Thus one has to be economically, psychologically and
culturally ready to welcome the Bandna festival and celebrate it with greater enthusiasm
to thank the animals who are partner in their day to day agricultural activities.

78
 OHRJ, Vol. XLVII, No. 2

JAGRAN :
The first day of Bandna festival is well known throughout the Kudmidesh (Jharkhand
and boardering areas of West Bengal and orissa) as Jagran. The children look to be in
merry mood with the arrival of the day of Jagran.

In the morning, Bagals/Dhangals draws the cattle to the nearest pond/river or any
other water points for washing. After giving a thorough bath to the animals, they are
brought back to Gohal (cowshed). In the absence of Bagal, the same is performed by
elder male members of the family. Sometimes, even the children also assist the elders.
The cattles are provided with sufficient food specially grass or paddy straw. The female
members of the family besmear the courtyard with cowdung solution, before proceeding
to the nearest pond or river for bathing and washing them in a new Tonki. After bathing,
the women return to the house in their wet clothes. The Tonki with wet rice is put on the
Chhain (roof) for draying. A few hours later they bring down the dried rice and grind with
the help of Dhenki (husking lever).

In the evening they illuminate the rice powdered made Diwa on Sal patta (leaf of
shorea robusta) along with a grass bundle on the both sides of the door of all the rooms
including Gohal. The other places of importance to be illuminated includes main entrance,
store room, well, Khalihan/Khola (thrushing ground), Manure pits, Tanks, Tulshi manch/
Chaurah etc. The extinguished lamps and grass bundles are collected and placed on
Chhain. Though the process of lightening is done by the Bagals, irrespective of age and
sex the other members of the family equally participate. Later the collected Diwas are
crushed into powder and the Pitha (cakes) prepared out of it are specially meant for the
Bagals. The Bagals, smear oil and Sindoor on the horn and forehead of the cattles. In
the absence of the Bagals, elder members performed the same but for the cows and
she buffalo the females are responsible.

The female further prepares Khapra Pitha (a type of rice cake) in a Palam covered
with an earthen lid which is enjoyed by each and every members of the family. Then the
actual sprinkling of rice gudi/gundi solution on every agricultural implements along with
Gohal, Khalihan, Tulshi monch, Manure pits, well etc. are taken place. The main objective
behind sprinkling solution is to awaken the implements and hence the name Jagran
which means to awaken is justified.

In the night, after finishing the dinner Bagals/Dhangars along with other elder
villagers gathers in one corner of the village or at the house of Mahto with musical
instruments like Dhol, Nagra, Mandal/Madal, Jhun-Jhune etc. for Dhingwani Bhula. It
is an important part of Bandna Parab in which the entire team sing and dance through
out the night in front of each house with the motive of keeping the people awaken and
at the same time preventing the entry of evil spirits.

79
 OHRJ, Vol. XLVII, No. 2

The night of Amabashya is considered to be the most suitable time for the Dayen
and evil spirits to play their black magic on the people as well as animals. Therefore, the
Dhingwani team moves from one end of the village to another while attending each
houses. During their movement from one house to another, they sing a song which reads
as :
Khoja Khojate Jai,
Pucha Puchhate Jai,
Kati Dhure Ahiraka Ghar.
Ahiraka Ghare Bhai,
Tulashi Ka Pindha,
Anganate Nache Dasha Bhai,
Dasha Bhai Ke Dele Bhai,
Pani ni Padatau,
Rahi Jatao Juge Juge Naam.

(The time passes while searching and enquiring “How far is the house of cattle
owner ?” In his house, there is a Tulshi manch/chauraha, where the Dasha bhai (ten
brothers but here entire team) sing and dance. If you contribute to the team, there would
not be reduction of wealth rather your name will be commemorated from era to era).
The arrival of the Dhingwani team is welcomed by the house owner and treated
with Handia (rice beer) and Khapra pitha according to their capacities. They sing and
dance while beating drums, Nagra and Mandal at the courtyard for which they are paid
either in cash or kind or both. The kind includes paddy, rice, vegetables, and khapra
pitha etc. Sometimes the team members might snatch vegetables or fruits grown in the
bari for which the owner makes no objection. While leaving the house they warn the
house owner as well as cows to remain awake. The same is reflected through the song
as :
Jago Ma Lachhmi,
Jago Ma Bhagawati,
Jagi Sutain Amabashya Raat,
Jago Ke Re Pratiphal,
Pow Ba Re Akhani,
Pancha Putra Dasha Dhenu Gai.
(Oh mother Lachhmi, Oh mother Bhagawati; keep awakening, the night of
Amabashya. The cost of awakening will give you five sons and ten Dhenu cows).
In this manner they move from door to door producing alarming sound. At the
dawn, they Dhingwani team) gathers at the outskrit of the village under a tree or on an
open place where they make a symbolic sacrifice of gourd and burn a straw made effigy.
Finally, the collection is distributed among its members before they disperse.

80
 OHRJ, Vol. XLVII, No. 2

GOHAL PUJA :

The second day of Bandna parab, popularly know as Gohal Puja is the most
important part. The female members of the house purifies the floors, Tulshi manch and
Aangan with cowdung solution in the morning. The Bagals and the male members of the
family carry the Haal, Juyant, Karha and Mair etc. to the nearest pond and water source
to wash it properly with straw brush. The washed implements are brought back to house
and are erected in a systematic manner facing the east. Then comes the turn of cattles
to be washed properly and bathed by the Bagals.

The headman of family goes to take bath with a hanshua. After taking bath he cuts
a bundle of paddy straw in his paddy field and returns to home. On his way back he
makes no conversation with anybody. At home he keeps the paddy bundle on a Charpai
and then begin to knit merwair (a kind of knitting with paddy straw). The knitted merwair
are always of odd number in totality and kept on a new basket, specially brought for
Chuman (benedictory kissing). After smearing oil and sindoor on the cattles the merwair
are hanged in their necks and forehead. Further, it is also tied to the Dharna (central
pole) of each houses. The merwair hanged in Dharna becomes of immense importance
because of its requirements in the merital ceremony.

The palm/finger impressions of grinded area rice solution are put on either side of
the door frame and Sindoor Tika (vermilion dot) is given on it. The upper side of the door
frame is also smeared with the help of middle fingers. The small straight line marks given
are always of odd number.

The lady of the house like the previous day goes to the ponds with arwa chawal in
a tonki. It is washed properly and having taken the bath, return to the house. The wet
chawal is put on chhain for drying. Then the arwa chawal is made into fine particle (Gudi)
with the help of Dhenki. Chalen/Chalni (Sieve) is used to filter to fine parts. The Gudi
prepared is made into solution with water and a gum like liquid extracted either from
Gamhar (Gmelina arborea) leaf or on heating the stem of ladies finger. This helps in
maintining the continuity of the chawk. (Alpana) made with the solution. The Chawk is
designed and prepared by the lady who happens to be in fasting and begins from the
entrance. The design may vary from one clan to another. At the entrance lies a few
branches of Surgunja/Genda flower,Chitchiti or Apang, a chunk of cowdung and a
stone. The cowdung symbolies purification, the stone gives the representation of Lord
Nirakar Siva, the Surgunja/Genda flower welcome the cattles whereas the Chitchiti
prevents the entry of evil forces. The Chawk prepared is generally criss crossed squares,
connected with one another and a triangle attached to the side arms of the square. The
apex of the triangle is further joined with three curved lines. The squares, triangles and
the curved lines are drawn with the four fingers of the right hand dipped into solution.
Vermilion dots put on each joints, gives an attractive look to it. (Figure-1) But mythologically

81
 OHRJ, Vol. XLVII, No. 2

it symbolises breeding. The Goth puja is performed out side the village, on the way
through which the cattles are generally drawn in and out. The Mahato/ Majhi/Pahan
performs this Goth puja by making a chicken sacrifice or breaking of an egg. He further
sprinkle the Gudi solution on the cattle and they (cattle) are made to cross through it. On
completion of the chawk pura all the cattles are made to pass over it.
The lady then begins to prepare Goraiya pitha (A special kind of sweet cake made
of rice) in a new Palam on the newly built chullah, in order to maintain the purity of the
cake. The house owner arranges all the puja materials for Gohal puja. The worshipping
materials comprises of Arwa chawal, Sindoor, Gudi, Surgunja flower, Garaiya pitha on
separate Dona (leaf cup) of Sal patta and Handia or Ranu, milk, Diwa, Dhupchi and
Hansua are arranged in a new winnowing fan. An assistant keeps three chicken ready
and both come to the Gohal for puja. The puja is performed to the Garaiya deity, made
of mud having cylindrical shape, kept in the eastern side of the Gohal. Some clan
members even use Mohua (bassia latifalia) wood for making the Garaiya. Offering is
made to the Garaiya deity praying for better health of the cattles and increament in the
number of cattles. The Garaiya is given finger impression of Gudi solution and Sindoor
tika on it. (Figure-2) Further, the pieces of Garaiya pithas offered for three times followed
by pouring of milk and handia. Then the chickens of separate colours mainly black (for
Gai Gariya) and rangua (for Koda/Bhainsh Garaiya) are sacrificed. (Figure-3)
Close to the Tulshi manch the puja is also offered in the name of their ancestors
for the welfare of the family. The cleaned Hal are placed at the courtyard facing east and
the Juant, Mair and Karha are placed over it. The fasted lady brings Arwa chawal,
Sindoor, Dhupghansh (a kind of grass), Gudi solution and Diwa for the Chuman. She
gives the palm impression of Gudi solution on this agricultural implements followed by
Sindoortika over it. Then she sprinkles the arwachawal and Dhupghansh on it. It is
interesting to note that, except this day, throughout the year, the women folk are not
allowed to jump or touch these agricultural implements following to it the female members
of the house make a chuman to the cattles with arwa rice and Dhup ghansh
(Figure-4).
At the end of the day lies the Nimcha Nimchi ceremony, in which all the cattles are
drawn out to the outskirt of the village, while the lady with burning Dhupchi put on Andri/
Chitki jada patta in her left hand. She picks up mustard seeds from her Khaincha (a
pocket made with anchal of her saree) and after making a round over the back of the
cows, she put the burning Dhupchi invertedly on the ground and crushed with her left leg.
This act of performance singifies the drawing out and crushing of the evil spirits if at all
residing on the cattles.
The sacrificed cocks are enjoyed by every member of the family in the dinner. Even
the nearest friends and clan members also share the joys. The Bagals and male members
gather in the Kulhi at night with their musical instruments to sing and dance.

82
 OHRJ, Vol. XLVII, No. 2

BARAD BHIDKA :
The third day of Bandna parab better known as Barad Bhidka or Goru Khunta
itself indicates typing of cattles and force them to pay. Like the previous two days the
cattles are as usually washed by the Bagals or elder members of the family and served
with sufficient diet. But they take special care to decorate them in addition to smearing
of oil and vermilion. The Gudi solution is used to give a stamp mark with the help of a
glass or Chilum on the whole body of the cattles. Now a days, people even uses different
colours as a substitute to Gudi to give them more attractive look. The headman of the
family brings paddy straw in the same manner like the previous day and prepare the
marwair for the cattles as well as to be hanged in the Dharna. In addition, a typical kind
of knitting called ‘Barhin’ (a special kind of knitting with the paddy straw) is prepared,
specially for Kada. The people of present generation find it even more difficult to knit the
‘Barhin’ as it is comparatively complicated. One can easily notice from the movement of
the cattles, that they are in marry mood.
The Khunta (pole) eracted at the centre of the Kulhi or at some open place is
decorated with palm impression of Gudi solution and Sindoor tika put over it. The head
of the pole is tied with Surgunja flowers to give a colourful looking. The bottom of the
Khunta is purified with cowdung solution. A few circles of Gudi solution are made around
the Khunta.
The bulls drawn out from the Gohal are tied to the pole one after another. The
female members of the concerned family makes a formal chuman before the actual
barad bhidka ceremony takes place. The arwa chawl is thrown over the cattle and Diya
is shown to the bull tied to the pole. The villagers first sing the Ahira geet and different
types of musical instruments such as Dhol, Nagra and Madal etc. are simultaneously
played. A few people with dry animal skin, old Ghang (leaf made rain coat) and colourful
clothes try to tease the bull who in return try to push them back with his head. This
created a very interesting scene which fulfills the heart of every member present over
there. Further the Kulkuli (a cheerful sound) produced by the spectators add fuel to the
encouragement and enthusiasm of the players. This action is repeated to a number of
times till the bull gets tired and is replaced by another one.
Sometimes Handia and Pitha are distributed to people participating in the occasion.
The song sang on this occasion are as follows :

“Kahe Re Borda Dhulu Na Mulu Ho,

Mudo Kan Dela Na Girai Re,
Eshano Kheilo, Barda Khelbe,
Saitho Juwano Ghuri Jai Re” (Jain 1987 : 73)

(Oh bull ! why are you nervous ? Why are you bowing ? You play such a game that
sixty adults will accept defeat).

83
 OHRJ, Vol. XLVII, No. 2

“Kati Khane Re Barda Charale Bajhale ?

Kati Khane Karale Sinan Re ?
Kati Khane Re Barda, Bir Mati Makhale ?
Ekhan To Khunta Mariyai Re.

Adha Rati Pahar Rati Charalo Bajhal,

Bhinsare Karalaen Sinan Re,
Boriya Uthoite Bhala Biro Mati Makhalon,
Ekhan To Khunta Mariyai Re” (Jain 1987 : 74)

(Oh bull ! when did you graze ? When did you bath ? When did you besmears mud
to get ready for dance ? Now you have occupied the pole. I grazed at mid-night, bathed
at the dawn and smeared mud with the rise of the sun and now I have occupied the pole).

At the dusk, the Nimcha-Nimchi process is repeated in the same manner of the
previous day. It was also observed that in some part of the studied area the Nimcha-
Nimchi of the cattle is carried out on both the days of Gohal puja and Barad Bheka,
whereas in some places it takes place only on the day of Barad Bhidka. Similarly, in
some part of the studied area the Chawk Pura is done at afternoon, just before to the
Gohalpuja whereas in other part it is done at the evening to welcome their cattles.
(Figure-5)

BUDHI BANDNA :

The day after Barad Bhikda is observed as Budhi Bandna. This is of less importance
as no formal rituals is performed. But the Bagals mainly erect a single Khunta at Gochar
outside the village. Here only the Bagals participate and they force the cattle to play with
their song and teasing nature. Moreover, the barren cows which does not conceive, is
made to play by the Bagals by tying to a special Khunta of Aandri tree.

Conclusion :

Man-animal relationship is a very old phenomena which dates back to Neolithic

period when men began to tame animals. The exploitation of the cattles in their agricultural
activities probably had begun during this phase of pre-historic period (Sankalia 1974 :
279; Agrawal 1982 : 90 : 122). The aboriginal people who are considered as the son
of the soil is no exception to it. Like other agriculturist community, the tribal also depended
on the cattles to a very large extent. The relationship from the remote past have remained
intact as one could easily notice in men’s habit and regards for their (cattle) products and
co-operation. Bandna Parab–a thanks giving ceremony is a befitting examples in this
connection. The Kudmis observes Bandna Parab whole heartedly while the other tribal
groups of Chota Nagpur Plateau who celebrates the same festival in the name of Sohrai
includes Santal (Mital 1986 :90); Munda (Roy 1912 : 305-306) and Bedia (Shukla

84
 OHRJ, Vol. XLVII, No. 2

1997 : 76-77). Inspite of their exclusion from the list of Scheduled Tribes, the ‘Kudmis”
still maintain their traditional way of life and rituals. Both the mythology and reality of
Bandna Parab in practice is a supporting evidence to it.

ACKNOWLEDGEMENT :
The authors are grateful to Dr. Nabakumar Duary, Research Associate (Cultural), Anthropological
Survey of India, Kolkata for going through the paper and making suggestion to improve upon it.

References :
Agrawal, D. P. 1982 Archaeology of India. London; Scandinavian Institute of Asian
Studies.
Jain, Santosh Kumari 1987 Kurmali Lokgeet : Ek Addhayan (in Hindi). Ranchi; Santosh
Prakashan.
Mahato, P. P. 2000 Sanskritization Vs. Nirbakization. Calcutta; Sujan Publications
Mehta B. K. 1989 Kudmali Chari (in Kudmali). Ranchi; Mulki Kudmali, Bhaki
Baishi.
Mital, Kanak 1986 Tribal Identity in Changing Industrial Environment, The Santhal
Case. New Delhi; Metropolitan Book Co. Pvt. Ltd.
Mohanty, B. 1997 Festivals of Orissa. In P. K. Mishra edited Comprehensive
History and Cultural of Orissa. Vol. 2. New Delhi; Kaveri
Books : 657–705.
Roy, S. C. 1912 The Munda and their Country. Calcutta; City Book Society
Sankalia, H. D. 1974 The Pre-history and Proto-history of India and Pakistan.
Poona Deccan College.
Shukla C. 1997 Bihar Ke Bedia (in Hindi). Ranchi, Bihar Tribal Welfare Research
Institute.
Singh, P. K. 2000 Aapna Astistya Ki Lodhai Lodh Rahain Hain Jharkhand
Ke Kurmi (in Hindi). Prabhat Khabar (Hindi daily publishing
from Ranchi) Date 15-11-2000, Jharkhand Special
Appendix 4, p.-6.

ADDRESS FOR CORRESPONDENCE :–

DR. BASANTA KUMAR MOHANTA
Department of Anthropology
Utkal University
Bhubaneswar-4

SUDHANSHU SEKHAR MAHATO

Ph. D. Scholar, Deptt. of Sociology,
Sambalpur University, Jyoti Vihar, Sambalpur,
Orissa.

85
OHRJ, Vol. XLVII, No. 2

86