Chhatha: Greatest Festival Of Madhesh

Chhatha: Greatest Festival Of Madhesh

– By Ram Dayal Rakesh
Chhatha is a colourful festival of Madhesh celebrated with pomp and show in the autumn season. This folk festival has taken the shape of a national festival, celebrated as it is from Mechi to Mahakali of Nepal. Whether it is in neighbouring Bihar and Uttar Pradesh of India or Nepal, all roads lead to the Ganges River on this auspicious occasion.

Chhatha is celebrated in Janakpur, the holy city, and the business city of Birgunj. This festival is celebrated on the banks of the pious ponds of Dhanush sagar and Ganga sagar. Likewise, it is celebrated in a grand manner on the banks of the Ghariharwa pond of Birgunj, where an idol of the sun god has been constructed permanently for this purpose. There is either a pond or river in almost all the villages, where the devotees congregate to celebrate Chhatha.

This festival is directly related to water as it gives life. Devotees stand knee-deep in water to offer water and other offerings to the sun god. The Aryans during the Vedic period revered the rivers, as is understood from the famous Nandistuti (river hymns) of the Rig Veda. The sun is a visible god, and is also called Grahraj (King of the planets). This festival, solemnised in honour of the sun god, is also known as Suryashasthi because it is chiefly celebrated on the sixth day of the bright half of Kartik, corresponding to late October and mid-November. This year, devotees celebrated Chhatha on November 16 (Kartik 30).

Mythology
Chhatha was first celebrated by Anusuya, wife of the famous sage Atri, according to the Surya Puran, for happiness, good health and a safe and sound conjugal life. After that, during the Dwapar period, it was celebrated by Draupadi, wife of the Pandavs, as per the Mahabharat. There is mention of this festival in the Rig Veda, the most ancient scriptures of South Asia, also.

According to the Agni Purana, devotees who perform this festival in the month of Kartik (October-November) and pay homage to the sun god receive a big boon. In the Rig Veda, Surya has been described as one of the three greatest gods. Life is impossible without the sun. Thus, Hindu scriptures present the sun as the most potent, potential and powerful god. The worship of the sun god means the worship of all the Puranic gods and goddesses. The sun’s rays have the amazing power to heal several diseases. Scriptures mention that Samba, son of Lord Krishna, got cured of leprosy after worshipping the sun god.

This festival is observed for four full days. Day 1 is observed by taking a bath in a river or pool to purify the body and mind. This way, all sins committed in the past are also washed away. This ritual is called Naha Khau in the local language, which means eat only after taking a bath. Bathing is the first prerequisite for this festival because Maithili culture is chiefly riverine. Some of the rivers are considered masculine, forceful and turbulent and are known to be troublemakers.

People of this region especially worship the Koshi River as they also do the Kamala, which is considered very sacred. They sing and dance while worshipping this river, which is considered a water goddess. Most of the rivers of the Mithila region are feminine, and on their banks, the Chhatha, the folk festival of fraternity and friendship, is solemnised annually with great fanfare.
This festival is one of fasting and also of feasting. Collective participation is clearly seen during this cultural festival.

Day 2 is celebrated by fasting the whole day. Devotees of Chhatha break their fast late in the evening. Before breaking the fast, they worship their kuldevta (clan-deity). This way they prepare mentally and physically for this religious festival. This is called kharna in the local language.

They prepare rice puddings laced with molasses. They are not supposed to take salt, garlic or onion. The diet is purely vegetarian. Cleanliness and purity are strictly maintained.

Day 3 is marked by taking a bath early in the morning and worshipping their local deity. They spend the whole day preparing offerings at home. They themselves make cakes out of pure ghee and wheat flour which is called thekuwa. Another preparation is the kasar (ladoos made of ghee, sugar and rice flour). These two types of sweets are considered the purest of offerings for the sun god. Besides, seasonal fruits like sugarcane, banana, orange, guava, green coconut along with blossoming seasonal fresh flowers fill baskets, which are carried on the heads by the male to the riverside or nearby pond. However, women are the major actors in the festival.

Male members carry the baskets to the ponds or pools or nearby rivers because the women have been observing a fast for a long period. Local drummers, and nowadays musical bands, also accompany them. Devotees sing Chhatha folk songs, which are mainly and mostly religious in nature.

They gather on the banks of rivers to pay homage to the setting sun. They take in rays of the red sun, which is beneficial for health. Thus, new energy, strength, spirit and courage are gained. As night falls, the devotees along with their family members, friends and relatives return home. At home, another colourful celebration takes place. They worship the fire-god and eat nothing the whole night.

On day 4, or the final day of the festival, the devotees early in the morning with their friends and family members go to the river bank to make offerings. They offer morning prayers to the rising sun.
People generally adore the rising sun, but the Madheshi people adore the setting sun as well. The fast is broken, and offerings are distributed to the people around.

Legend
There is a local legend associated with the Chhatha. In ancient time, there was a king, Priyabrat. He was very worried because all his babies were born still. Finally, he decided to end his life out of frustration. But a goddess, Chattha Mai, appeared before him, who promised a live son to the king. So women also worship Chhathi Mai during this festival so that they can beget a child.

As in other traditions, the Maithil people greatly revere the sun god. This has become the living tradition of the Maithil people, in general, and Madheshi people, in particular. The festival is still observed in great faith, which should bring good fortune to the worshippers.

source::http://www.gorkhapatra.org.np/content.php?nid=30392

Madheshi Women’s Future: What now?

Madheshi Women’s Future: What now?

– Kanchan Jha

Albert Einstein once rightly said, “The only reason for time is so that everything does not happen at once,” and that is why maybe with the whirligig of time, the political facade of Madhesi women is also changing in the world’s newest republic-Nepal. The reclusive and introverted Madheshi women donned in tradition are steadily but ever so readily, walking out of the closet to gradually overcome significant odds, social and political, and to play an active role in the political life of the constitution-making process. All thanks to the historic CA elections that has augmented the presence of Madhesi, Madheshi-Dalit and the backward community women in the national decision-making course.

Changing Times

Like never before, the increasing role of these marginalized women in the governance is marking its earnings in the places in the annals of the republican history of Nepal. As a sign of changing times, several women of Madhesi background have secured a meaningful representation and recognition creating a ‘new-fangled niche’ in the political arena of Kathmandu. Many of these women CA members in the past have witnessed vast differences almost on every account and yet, they have dared to dream out-of-the-box and have sacrificed their all not only for the cause of Madhesi women, but also for the cause of women in the entire nation. The majority of the representatives are widows whose husbands were killed either in the Peoples’ Revolution or the Madhesh Andolan and also during the Maoist’s decade long violent ‘people’s war’.

An Avoidable Misery?

However, this long and arduous journey to come to the forefront of Kathmandu politics is, of course, not yet over-especially not in the Terai. Perceptions may have differed but disagreements are still there perhaps on every social, political and economic issue. Throughout history, women in the Terai have often been relegated to backrooms or bedrooms. Meanwhile, they have been told since times immemorial that a woman’s role is restricted to giving birth and feeding the family. Sadly, this volatile epidemic of gender prejudice in the plains has no bounds and it clearly shows that while Madhesi women have been able to gain a petite freedom in the political sphere, they have been unable to assert their involvement and influence on professional, social and personal front.

The young women of the mass en villages in Terai, whose aspirations in science or technology or politics or adventure are hampered by traditions, religion, and society cannot dare to live and love their dreams. Alas, the infamous custom of dowry that women essentially have to carry to their groom’s place is more than a clot that flows smoothly into the veins of millions of Madhesis.

The Questions ahead

Be it the issues of sexism, regionalism or even the trivial injustice faced everyday, these women leaders will now have to fight to voice their opinions like never before and then lead from the front to focus hard on the future of the aam (common) Madhesi women. They ought to have power over an indomitable spirit along with the missionary zeal that will encourage the aam women to resist injustice in every sphere of the social order. The questions, therefore are, how will these docile-by tradition, yet power seeking leaders from our plains now wage their battle against the injustice that prevails in the patriarchal society of Madhesh? And at a time when Terai remains embroiled in violence and conflict, what roles can these Madhesi women leaders aspire to play in re-structuring a greater and unified Madhes under the republic umbrella?

View Point

We asked a few of the Madheshi women CA members from the major political parties regarding the current state of women in Madhes and the state of Terai as a whole. This is what they had to say:

Kiran Yadav, CA member (Mahottari), Nepali Congress (NC)

Kiran Yadav

I believe that in modern democracy it is the opposition bloc that possesses a powerful stature to check and balance the morality of the incumbent government. Madhesi women leadership, however, should be about the future, about hope and change. At first, the leaders in the government must elevate the sense of peace and security in Terai and provide a framework for structuring an effective dialogue with the armed groups who are fighting for the liberation of Madhes. The restructuring of Terai will not be an easy business and as an opposition we will try to emphasize all dimensions of the federal division and inclusive structure, in equal measure, but most importantly a progressive and open debate in the CA will be the need of the hour.

Karima Begum, CA member (Parsa), MJF

Karina Begum

As the daughter of a conservative Imam (Muslim preacher), I was always ordered to wear the burkha and stay indoors all the time. At the age of 14, I was forcefully married and a year later I became a mother. This male dominated society has to come to an end and men should revere a woman for her Shakti (power) and wisdom, and understand that denying her a rightful place in the society will be a big loss to Nepal. I am going to raise my voice not just for Muslim women or Madhesi women but for all the backward, deprived communities. The biggest challenge will be to prove our worth and competence in the development and structuring of a new state. It is high time to stop paying lip service to these issues and take some concrete and conclusive actions.

Lalita Shah, CA member (Sunsari), MJF

Lalita Shah

The evil of Dahej (dowry) has led to the torment and murder of many women across Terai. I will raise my voice within my party as well as in the CA to formulate stringent laws that will enact to avert the malaise. There is no doubt that this practice is callous and we have to unite so that we can carry a crusade against the custom of dowry in general.  I hope the new constitution will sanctify women rights and provide no escape routes for the perpetrators of this dowry crime. It is frightening that women themselves -from mothers to other relatives-have been accomplices to dowry demands from potential brides. For them, dowry becomes a powerful social prestige and recognition. Clearly, the political or judicial interventions to correct this ill can only be successful if society accepts to change. Whilst, therefore, whatever can be done to abate the evil must be done, it is clear that this evil, and many others which can be named, can only be tackled if there is education which can act in response to the rapidly changing conditions of the state.

Ram Kumari Yadav, CA member (Dhanusha), CPN (Maoist)

Ram Kumari Yadav

The JTMM (Jwala and Goit), Cobra and the other like-wise clusters together have created a crisis in Terai. To resolve it, an all-party panel will not be enough. Nepal, India and the people of undivided Madhes will have to talk for a final settlement. The general mood for this has to get better. Cross-border crime is a serious issue and if not intervened in time can attain a mass scale. We know that the genesis is political but people on both sides of the border are getting fatigued. But fatigue should not be allowed to degenerate to desperation. At the moment it will be a monumental political blunder if we deliver a lazy utopia and a flawed sense of justice in Terai. The issue of Madhes and her future is a key area in which Nepal can not afford to fail its acid test.

As the leading party in the government CPN (M), we believe that the need for transformational change in Terai is primarily about improving the quality of life of its people, especially women and providing them a secure future. It is critical that we (the people of Madhes) unite and engage as ‘one’ in the fight for  a new Madhes and find exclusive means and policy initiatives that support greater participation of women in the social and economic front.

Urmila Mahto Koire, CA member (Sarlahi), TMLP

Urmila Mahto Koire

The women in Terai have to come out of closed doors to help men and take an equal share of the burden of life. It cannot be denied that there are several instances occurring on a daily basis where the women are still blamed and neglected in their families and maltreated by men. There is a great public apathy about such matters. But it is not the public alone that is to be blamed. They must have before them illustrations of gender prejudice. Stealing cannot be dealt with unless cases of thieving are published and followed up, likewise, it is also impossible to deal with cases of women discrimination behavior if they are suppressed. Crime and vice generally require darkness for prowling. They disappear when light plays upon them.

Education is a key to an effective response of gender prejudice. Today, many families in the Terai are more likely to spend meager resources on educating a boy. They do not understand the benefits of educating girls, whose role is often narrowly viewed as being prepared for marriage, motherhood and domestic responsibilities.

This report was first published in Today’s Youth Asia, Special Issue Oct-Nov 2008 (Madhesh)

Jhutti – The Rice Stalk Artistry

Jhutti – The Rice Stalk Artistry

– By sankuchy

The month of November bears a special significance for Terai dwellers in Nepal. Usually regarded as the month of harvest it brings with it loads of joy to all. The fields, villages and streets are all filled with the aroma of freshly cut paddy. The granaries are generally full with newly harvested rice and the aroma of new rice wafts away from every kitchen in the villages.

The children await the harvest with much eagerness. After school hours or taking turns to herd the cattle and goats they glean rice from fields. Scouring the fields they search the rice stalks missed by the reapers. The collected rice is bartered with the petty sellers offering local delicacies (jilebi, kachari, and sweets). The rice is often sold in shops and the sum is saved to spend in the melas (village fetes) and haats (make-shift markets).

Meanwhile the farmers prepare jhuttis – artistic form of rice stalk sheaf weaving. Especially, the Tharus prepare jhuttis for each variety of rice they harvest. The jhuttis are hung high on the meh (the bamboo pole to which the oxen are tethered while threshing rice).

Art inspired by nature, for love of nature

Jhuttis are of different shapes and sizes. They are inspired by the nature and the things around like, kauwa tholi – the crow’s beak, patiya – the mat, kakahi – the comb, jhunjhuna – the baby’s toy, bena – the fan, bakhari – the granary, maur – the turban a bridegroom wears in Terai.

The belief is that – after the rice is harvested, there remains nothing for the birds to peck at. Hence, the tradition started, with keeping a jhutti of each species of rice harvested. The jhuttis thus, hung provided food for the birds. It shows the love for nature and conservation among the Tharus.

“Our ancestors loved and worshipped the nature,” says Chandra Kishore Kalyan, President of Tharu Welfare Society, Siraha. “They weaved jhuttis so that the birds didn’t die of hunger after harvest.”

Reviving the age-old culture

With the introduction of machines, the farmers are leaving behind the tradition. Even the traditional rice threshing is becoming obsolete. Now the farmers resort to using machines for the purpose. The joy and celebration of rice threshing using oxen, hanging jhuttis on the bamboo pole is becoming rarer.

To revive the age-old tradition, Barchhawar Community Development Forum organized a ‘Jhutti Competition’ last year. The competition attracted interest from local people with one hundred and fifty entries and brought out the Tharu culture in the national media. The organizers opine that the competition has not only informed the young generation about their culture but also reawakened their love towards the dying tradition. The forum will give continuity to it in the days to come.

Traditional healing

The Tharus believe that the jhutti rice is a cure for nausea. Nathar Tharu of Sishwani village, Siraha in east Nepal has a collection of 20-25 years old rice. He provides the rice for free to the people suffering from nausea.

Month of creativity

The month of November is special to Tharu women. It’s the time to show their creativity. They weave the jhuttis in their leisure time and the young girls learn the trick while herding the goats and cattle. Playing with the rice sheaf they come up with the beautiful shapes and size.

source::http://sankuchy.sulekha.com/blog/post/2008/02/jhutti-the-rice-stalk-artistry.htm