Historical Introduction

Much has been published on the literal ire, culture and history of Uttrakhand; now being
Known as Uttaranchal. But to take the full view of if is very difficult so historians as well as those who have some knowledge of the literature have different angles on the realities of the land. But in my opinion it is better to have a balanced approach on all the real aspects of the land. Both Kumaon and Garhwal, have the same in the matrix of their culture except dialects.

Historians think that human civilizations grew on the banks of the rivers because these areas
Gave food, shelter and other amenities to the humans. But recent searches made in the direction reveal that Garhwal & Kumaon were also the playgrounds of the olden civilizations. According to w.t. Henwood, Mr. Attkingson, Rahul Sankrityanana, Dr. Mauliyal & Mathpal, on the basis of their findings do say that human beings used to live in this area beginning since cultivation era.

The historical evidences of Uttaranchal reveal that races like Kol, Kirat, Yaksha, Gandhara, Kinnar, Nag, Tangan lived in this area.

In Indian history we do find the reference of Shaks, & Khasas who live in this area. During Maurfa, Shung, Keeshan and Gupt dynasties, many tribal societies inhibited this area:-
During this period and even during British period the political as well as cultural conditions of the people of Garhwal & Kumaon remained the same but prior to this, the two areas remained under the governance of different kingdoms. The people of this are may have some political differences but their culture god hoods, folk-hero’s, folk-dances, folk-stories, their festivals, they are the same.

Areas

Present Uttaranchal has thirteen districts, namely, Dehradun, Uttarkashi, Pauri, Haridwar, Chamoli, Rudraprag, Udham Singh Nagar, Nainital, Almora, Pithoragarh, Champawat, Tehri & Bageshwar.

Societies (Races)

After Kol, Kinnar, Kirat, Khas, Shak, people of other castes and creeds settled on the land later on. Inhabitants of Dehradun Rawai & Garhwal Himalayas can be divided into three races, namely Tibetans, Mangoloids, Khas (Rajpoots) in the first bracket; Tall, fair coloured Brahmins in the 2nd Bracket and Koli, Kolam, Banjara Doms in the third Bracket.

We find some written proofs of Yakshas in the pre historic era. The Yakshas of Kalidas’s Meghdoot belonged to Garhwal which was known is Brahmanpur during Vedic era.

Regarding Naags, a foreign historian named Mr. Wheeler states that people of Naga castes are found in Chamoli, Pauri & Tehri Garhwals, Naag’s used to live along the banks of river Alaknanda.

Regarding the advent of Aryans in this are nothing specific can be said. Whereas, foreign historians opine that Aryans migrated to other parts of India as they came first here through Gilgit. But Indian historians maintain that Aryans first came to planes of India and then migrated to the hills.

Hoons - are considered to be the descendents Bhotia nomads, since they resemble Tibetans in appearances, therefore they are also takes as origins of Tibetans.

Bhotias – do have mixed culture of Uttaranchal and Tibet. Males wear long coat, pyjama and pahari cap. Females wear necklace called “chubati” and cap known as “chuklas”, In their meals a beaverage called “chung” is used which is prepared by the locals themselves they are devoted Hindus.

Yavans, belong to the creed of people that came to the area from outside. Brahmins came to this area after Shakyas which was followed by Muslim attacks in India. Panwars & Rajpoots migrated to this are later on and settled in Uttaranchal.

TRIBS ( FAN. FALIYANS)

Seven types of Tribes are found in Uttaranchal.

Shaukas ( Bhotias)

Razi / Banrots.

Khadwal of Harkidoori

Faunsaris of Dehradun

Rawai of Uttarkashi

Jharoo of Tarai

Bakas of Pauri / Nainital

1. Razis / Banrots: They are found in Askot Jungles of Pithoragarh, and they are the descendants of Kirats. They are of simple habits, dedicated hard workers and self-reliant. Their society is divided into many sections. They establish their God-head at one specific place and worship it. They have specific dialect for their communications.

2. Khadwals of Har-ki-doon: This tribe is found on the western hill slopes of Banderpoonch Hill ranges on the banks of river tons in the District of Uttarkashi along the boundary of Himachal Pradesh. They have four storied wooden houses. Resident live on the top floor and other floors are used for keeping live stocks and food grains. Their main food items include Chaulai, Potatoes, Faffar, Mandua, Sem, Rajma & Meat. Genereally, all the people keep goats & sheeps. Males wear a long coat called “Shautan” and a Kamarband called Dauru (along woolen rope tied around the waist). Women also wear a Shautan and a long cloth held round the head called “Dhantu”. Women are fond of jewellery. Women may have more than one husband and this custom is acceptable in this tribe as it gives additional security to a lady. Marriages are performed within the tribe.

Jaunsaris:

Jaunsaris are found in the northern areas of Dehradun known as Chakrata. Pandavas are supposed to be their God heads. Jaunsaris do believe in occult sciences they have a firm belief that those who die un natural deaths do not get salvation and theirs souls keep on wandering in the form of Ghosts and phantoms. “Mahasu” is their God who is worshipped at a pilgrimage called “Hand”. Bissu, Panchoi, Dipawali, Baisakhi & mocha meal are their popular festivals. Their festivals are stylish and full of folk dances. The ladies have a very respectable place in the society.

Faads: The population that habitat sat the starting point of jadganga in uttaarkashi are known as jads. Their main economic activity in rearing of goats & sheeps. They do a little bit of agriculture. Their society has accepted both polygamy and polyandry. Their culture has the influence of Tibet. Before burning their dead they burn 120 candles around the dead body and wit for proper astrological configuration to put in dead on the funeral pyre.

Tharus: Tharu and Boka tribes are found in the southern part of Tarai. Tharus who live around khatima area, call themselves the descendants of Sisodia Rajpoot of Rajasthan . Bokas have two divisions in their Community. The lower in social status are called “Kuris” and the higher ups are called “Ranas” as they say that they are the descendants of maha Rana Pratapl. Ladies have very high place in the society, they are the real house owners. Ladies can divorce and can re-marry. Tharu gerits are honest, simple and believe in fast friendship. Their such friendship is termed as “Dilvar” and similar friendship amongst ladies is termed as “Sangana”.

Bokas: They are found in the Tarai areas of Pauri, Nainital, Dehradun and Bijnor. After Thorus and Shukhas they stored number third in population. In their society ladies do have a high standing. Their disputes are settled in a Panchayat and those who do not accept the decision of the Panchayat are expelled from the society. They worship all Gods & Godderes, such as Rama, Krishna, Shiva, Ganesha, Durga, Kali & Bula Dundari. Etc. Their festivals include all the Hindu festivals. From the beginning Buka Tribe was nomadic but with the passage of time they got civilized fast and left their main economic agricultural activity and joined the main national stream.

The Caste System:

Caste system is not rigid in this area. In their scriptures the daughter of Himalayas, Parvati & sons of kindgs have been shown as grazing their sheeps and cattle’s. Caste system entered this area during mogal period when many people from the planes came to live here. During katyuri & chand periods of rule established caste system developed here which still continuous such as Brahmin, Kshtryas Vaishys & Chachas.

Brahmins: Brahmins occupy highest place in the caste system Brahmins started coming to this area with Sankrachya. They are intelligent and well educated. They used to work as counselors to the kings, teaching and astrology had been their main jobs. The famous Brahmin castes are known as Dimri, Pandey, Joshim, Bhat, etc.

Kshtriyas: This is a ruling class and they had their capital at Joshimath. Rajpoots in Uttaranchal and divided into two parts. The outsiders considered themselves superior to the originals. Now this difference has vanished.

Shoodras: They are considered to be the original and real inhabitants of this area. They were named as kalin, kol, Gonds, Mundas, Doms, Rams & Dasses. In the modern times they are known as Harijans. Many of the Harijans used “Arya” word for their caste now.

Vaishyas: They are the business Community of this area and are popularly known as chaudhrys, Vermas, Shah and Sunars. Shah came here from Nepal. They had been doing their business with Saukiyas & Bhotias.

Religion:

The people of Uttaranchal have firm faith in God and they are religious Gurus and saints made this area their abode of learning and teaching.

Pre-historic evidences show that the early rulers of this land were influenced by Buddhism. But with the coming of sankracharya they adopted Brahmin culture.

Hindu Religion: Followers of the Hindu religion can be divided into many sections. The followers of Lord Shiva are the oldest ones in this area. The lord Shiva and His consert Parvati, the Goddess of Power is worshipped. Fondly Shiva temples out number other temples in this area of Kumaon and Garhwal.

Lord Vishnu is also fondly worshipped in this area. Skandopuran has written evidences that people worshipped Vishnu as a God with avatars at Badridham.

Hanuman: This God is very popular in the area. There are Hanuman Temples and people offer their prayers on Tuesdays.

Vishnu: Historical evidences prove that the vaishanavites who came to this area during the dynasty of Katyuri kingdoms started worshipping Vishnu. Vishnu’s idols are found in many temples in this area.

All types of Goddesses are worshipped in this area. The famous Goddess are Brahmin, Shaivi, Vashnavi, Barahi, Narshighi, Kaumari, Chamunda, Indrani, Laxmi, Makavahani, Karmavashani, Jamuna, Ganesh, Sun, Brahma, Karlikeya, Navgrah puja all are celebrated Gods in the area. All the auspicious occasions of these people are performed after consulting a panchang, and all the Gods and Goddenes are offer prayers before starting a new work.

Angles: Anchari, chachari, Kechri & Pari types of angles have been shown as having or helping people. It is reported that these angles catch hold of young men. It is in belief in the area that angles happen to be the souls of young parted good girls but the scientific angle is that when young en go to the jungle for work of grazing their livestock they some time sleep and due to poisonous smell of the herbs they get intoxicated in that intoxication they visualize things like angles.

Bhoot-Pretas (Ghosts): People have belief in the existence of ghosts. The common belief in the area is that those who die by drowning, falling from trees or by the bite of snake, become ghosts and remain as ghosts till they compel the remaining years their lives. The people who die in a distant place come back to the place of their birth, catch a man of their choice and then start speaking through that medium. This is called “Hantya” their last wishes are fulfilled by offering the water and food. The Ghost stories are very common whole of Uttaranchal.

Other Religious:

The Matha Sect : The matha & sidha communities had a good impact in this area. They were hermits living in temple in Badrinath, Kedarnath, Tungnath and other areas. Now the people of this area are doing agriculture trade and service.

Arya Samaj: During the last year of late century Arya samaj came to this area. Swami Dayanand visited Ramnagar, Badrinath, Joshmath, uttarkashi, Tehri, Srinager & kashipur. In nainital & Dehradun temples were established. This sect has many followers in the area.

Sikhs: During the division of India many Sikh families came to settle here from Pakistan and Kashmir. Their main business is trade. The Sikhs of Tarai are engaged in agriculture. Hemkund sahib is their main place of pilgrimage in Uttaranchal. This place has historical heritage with their tenth Guru Sh. Govind singhji.

Islam: During 18th century Muslims came to settle in this are. Many of the locals were also converted by mughals into Islam. Slowly and slowly Islam reached inside the hills and Muslims started doing trade. Muslims of Uttaranchal call their selves as hill inhabitant sheikh, Sayyad, Mughal and Pathane are common castes. Hindus and Muslims of this area cooperate in each other’s festivals.

Christians: They started coming to this area during 1915 when Britishers started expanding their regime in this part of Uttaranchal. First of all they started coming through missionaries. Untouchables of this area were the first to adopt Christianity.

Festivals: Festivals are the occasions when people of community express their happiness. Festivals play a vital role in the communities which are not so modern.

Fooldeli: This is flower festival of hiss folk. Married and unmarried daughters come to the houses of their parents and brothers. They arrange a prayer at their houses and distribute flowers for their prosperity. In return, they receive rice, money and juggry in their prefer pots, which is cooked as “khirkhaja” and is again enjoyed by the family and children.

Sanvatsar Poatipada: It is a new year celebration of this area.

Bhitauli & Chaitaul: The people of Garhwal and kumaon celebrate this festivel to honour their family relationships. Just like “Rakshabandhan” this festival is for enhancing the love bands between brother and sisters.

Bikhauti: This is the oldest festival of Uttaranchal festivals are organized at many places throughout Uttaranchal. People do take a holy dip in Ganga.

Ganga Dushera , vat savitri, Harela, Baisi, Sant, Rakshabandhan, Ghee Tyar, Janmastami, Hartali teej, Sankat, Ganesh chaturthi, Aanthun, Nanda Asthami, khutdua, Shradapaksh, Durgapooja, Navaratri, Vijaydashmi, Kojagri Purnima, Dipawali, Goverdhan Pooja, Duliya (Baiyadooj) Harbodhni Akadashi, Baikunth Chaturdashi, Kartik Purnima, Bahirav Asthami, Pashva, Uttrayani, Basant Panchami, Shivaratri, Holi etc are the famous festivals.

There are other local festivals called melas they are the following.

Chaupkhya mela,

Kalika mela,

Renuka devi mela

varuna mela

chaiti mela

atriya mela

Purna Gri mela

Bikhauti mela

Bishaudh mela

Noda khikhig

Somnath Massi mela

Tarkeshwar mela

samsoo mela

Moun ka mela

Shravuni mela

Devidhura Bagwal mela

Nanda Devi mela

Nandajaat mela

Hiljalra

Mostamunu mela

Churmal Puzai

Selku ka mela

Janamasthmi

Kandali ka mela

Vijaydashmi

Gudh kedar ka mela

Kamleshwer ka mela

Jauljivi mela

Girka Kauthig

MaghPanchami Mela

Magh mela

Maneshwar mela.

These festivals are celebrated in all the famous towns of Uttaranchal.

Social Customs:

As compared to India, this part of land is not big one. Garhwal and kumaon being basically hill areas houses common culture and costumes. Though a difference in dialect (Language) and style of living many be noted in different part of the same district but overall culture remains the same. They are orthodox, conservative and religious. Both kumaonis and Garhwalis are simple and Samaritan type of people. They are the people of character-up-sigh and honest in nature. They are found in all the big cities and do all types of services right from house hold-servant to big positions in Government and Army. They love their birth places and are loyal to the nation. Kumaon & Garhwal regiments are located in Uttaranchal one at Ranikhet & other at Lansdowne.

Clothing:

Clothing is different in different parts, they prefer woolen clothing but now being under the influence of big city culture people have started wearing modern smart clothes. Chooridar Pyjama, Dhoti, Achkan, Topi is common amongst males. Amongst Ladies, Kurta, Payjama, Saris & Frocks are common. Ladies in ornaments like Gulband and Bulaks.

Hair texture: In olden times women used to hare long and complicated here styles. Now many ladies can be seen haring gents style short cuts. Both males and females are fashionable lot.

Eating Habits:

Brahmins of this area eat what they prefer. People of other castes can eat what is cooked by Brahmins but Brahmins do not eat everywhere. Dal, Chawal (Bhaat), Roti, Jaules, and vegetables are common in their meals. Arshas/ Saayas are delicious eatable in Uttaranchal. Maximum people use wine to celebrate an occasion.

Sanskars: Nabhichandan, Kanchedan, Chatti, Namakaran, Annaparsha choorakarm, Aksharpranbha, upnagum are famous sanokas (traditions of Uttaranchal).

Marriages: Basically marriages are arranged by the parents after consulting horoscopes. In older times marriage were performed at tender age but now the age is up and major by or girl is engaged into marriage. Now love marriages and inter caste marriages also have there soy in the society .

In marriage the procession goes from the house the bridegroom to the house of bride and next day the barat comeback with the bride. When the Barat goes, the mother of the bridegroom keeps a candle lighted up till the return of the Barat and bride is taken in after a proper ritual of worship

The Funeral Sanskar of deads:

After the death of an old man the whole funeral rituals are completed/ performed by the eldest son. The dead body is washed and wrapped in a white cloth called “kafan”. On their thirteenth day a “Terhavin” ritual is performed and it is presumed that the departed soul has left the place of living. After one year a religious ritual is performed which is termed as “Varshi”.

Languages:

Linguishticians divided hill languages into three categories. The easter hill language of Nepali, the westen hill Language of Himanchal and midhill language of Garwal & kumaon. These hill languages are diabuts of Hindi. However the catagorisalia as above is disputed by many thinkers. They better want to learn is disturbed version of Sanskrit. With the passage of time many words from languages including English were added to the local languages. Though the basics of kumaoni & Garhwali languages are similar but taking to the phenetik, the two languages are a bit different. The differences are because of the geography. The kumaoni is more near to tibettan and Nepali languages. Garhwali is more similar to Himanchali. But near the boundary areas of tharali, Gwaldam, Gairsain we find a mixlure of both kumanoni & Garhwali, during the mid historic period kumaon was ruled by chad Dy nesty and Garhwal was ruled by Panwal dynusty.

Folk Literature:

The literature has inherent in it the impints of the social lifeand its experience. with the passage of time this all gather up into a collection of knowledge, which later on becomes valuable as history is based on this matrix. The olden art and ingravings on walls exhibit that olden people were fond of festivals and dances.

Folk Songs:

The folk songs of Garhwal & Kumaon have very old tradition. Sanskar geet, Dance songs, Jhoro, chanchari, chapeli, Jhadya, chaunfla, chopti, love-songs, Neoli, for a laaman, Bajuband, Seasonal songs, Riturain, Khuder, Holi Brahmasa, and prays & songs delating to Gods & Goddessei, Bair, Chure, Krishibal & other types are songs, fall under the catagory

Of folk songs.

Folk Stories:

From the folk stories we learn that Garhwal and kumaon was having feudalistic structure of society. Sorties of braving were during big bhats The mid historic era of Garhwal is kumaon in full of stories relating to bravery. Now we can understand that such stories come into existence with the advent of Muslims in this area. The feudalistic people had mundane mentality and some songs are full of romance also to the extent of vulgarity. So, on the basis of contents of the stories, they can be categorized into three parts, first stories relating to religion. 2nd stories reputing to romanticism and throllp stories relating to bravery, These stories are sometime sung with Dhol, Damang, Don & Thali, Hoodki. Folk stories also relali to Animals, Mystical beings, Human, Chastity, solution oriented etc.

Fork Dances:

Jhora, Chanchri, Chapeli, Jhdya, Chaunfla, chopti, cholija, Lang or Hudka, (the dance of Hudkani) Sui & Thali Dance, Dhold Dance, Holi dance, Jaagar Dance, & other dances are popular in this area.

Fok Dramas:

Pandav Mitritya, Ramlila, are the famous dramas played by locals in this area Hilyatra is another famous drama played by the locals for their entertainment.

Art:

Art is a component through which we can identify to any civilization. Many folk arts put together for a civilization. The folk-arts of Uttaranchal is specific and multi-dimensional, Art itself is a way to worship. Let is first have a glimpse on the art of house construction known as vastukals.

Vaastukala

Humans after having lived as a nomadies started making homes for their protection & cero fort. From cave man came to house.

Temples: They have specific archeological dimensions. We may find vivid styles of temples in Uttaranchal.

Irrigation:

Water is brought from higher places to down below farms through canals called Naules. The water of a rivulet is stored at one place and then it is distributed to do farm.

Trade/ Business & Education:

Trade/ Education:

Since many races and people of different casles and creeds came to this area so they also brought with them different means of livings. Archeological evidences prove that the beginners of this land were hunters and used to like in caves. But with growing civilixations they slowly switched over to agriculture and livestock rearing.

With the coming of people form outside, sculpture, trade and business and astrology came as established business activities in the area of Garhwal and kumaon:

Playhouses, horticulture, Floriculture, Pap par making are other main activities of the area now. Some industries have also come up in this area. In the modern times this area is education ling well developed though in interior areas developmental works are required. As compared to national average of India, this area has larger number of educated persons. Now a statehood has been given to this area and the new state has been named as UTTARANCHAL.

Culture of Uttarakhand

Mountain people, the world over, are a special breed. The people of Garhwal are not very different. The difficult circumstances in which they live has inculcated in them a great love of life and an abiding reverence for nature and the Almighty.

These hardy people have made the endless struggle for survival a joyous expression of their unvanquished souls. There is not a single aspect of their lives that is not steeped in religion, music, dance and art. Indeed, it is this that sustains them through the bleak, snowbound winters and the other extremes of nature that they have to endure.
To try and specifically state what constitutes their culture would be to reflect their lives in the entirety. There are many aspects of their culture that you can find in other parts of this site. Here, we bring to you merely those parts that do not easily find a place elsewhere.
The Garhwali lives on the mountains, in the deep valleys, by magnificent rushing rivers, but he is, spiritually, their equal. He is within himself, the mountain, the valley, the forests and the rivers. This is what makes him a good friend and a formidable adversary.

Hindus have always worshipped their rivers, and as the most holy among these, the Ganga, originates from Garhwal, the people of the Indian subcontinent have frequented this region for thousands of year. The Pandavas after the epic battle of Mahabharata are said to have ascended the heavens from these mountains. (Swargarohini peak which actually means way to the heavens) The Badri temples are dedicated to Lord Vishnu whereas the Kedars are essentially Shiva temples. The pujaris (priests) of some of the Kedars come from the Jangham Shaiv Samparaday which has its firm roots in Karnataka way down south, while the Badrinath head priest is from Kerala.!

For this reason, the main valleys – those of the Ganga and its tributaries have people of Hindu origin who have come and settled here over centuries from various parts of the country – the Bahugunas from Bengal, Bhats from Gujarat and Maharashtra, the Dimris from Kashmir and Nambooris of Badrinath from Kerala! You will find Maharashtrian surnames still being used by the people of Devprayag, even today. Apart from the Brahmins who have followed the yatra trail and settled along the valleys - there is a substantial population of Rajputs who came to guard the Pilgrim centres and the secure traderoutes.

Who are the original people of Garhwal?

No one really has answered the question convincingly. Atkinson, in his briliant and most outstanding works, the Himalayan Gazetteers has propounded some theories, which are not quite convincing and debated by experts.

The celestial division of the region is on the grounds of Shiva and Vishnu and not quite crystal clear – the earlier inhabitants of the region like the Jaunsaries and the Kno Parvaty are more of Shaivites and take their local deities on annual pilgrimages to Kedarnath and never Badrinath!

The main language spoken is Garhwali in the main valleys, which varies from one valley to the other. The dialects change gradually as you go along a river but the changes could be total if you were to go across the valley: so much so that the dialect spoken on one side of the river could be entirely different from the one on the other side. The reason is simple, the rapid streams acted as a geographical barrier between people and communities living a mile from each other could have had no interaction between them.

Apart from the settlers who have been there for almost five centuries, there are some other communities, which are distinct from the rest. These groups are - Kno Parvati, Jaunsaries, Bhotias, Jadhs, Marchyas and the Tolcha!

Kino Parvati

They reside in the upper reaches of the Tons and its tributaries – Rupin and Supin. Some of their villages include Naitwar, Doni, Masri, Taluka, Paniwali and Osla. They are a polyandrous society, orthodox in their ways and are highly superstitious. Their homes are made of a semi-monocoque structure, which means that the ribbed skin made out of a wooden framework filled with stones takes the load and their is no foundation. This makes the houses earthquake proof as the whole structure is held together with joints of massive logs with a layer of stones as filler. The houses are usually three to four stories high with beautiful wood-carvings and covered balconies.

Jaunsaries

Classified as tribal by the govt of India, which actually means nothing and studied by sociologists in great details because they live in areas which have been accessible to the academicians living in the cities of northern India. Jaunsar and Bhabar form the northern district of Dehradun, Chakrata, Purila and the Ranwai district of Uttarkashi. They slightly differ from the Kno Parwati in physical features, customs, traditions, dress, architecture and art, but they, too, are a polyandrous society where polygamy is practised as well. A woman is normally married to a number of brothers and they live in a big family house.

Bhotias
Consisting of three distinct groups, these are people who traded with Tibet before the Indo-Tibetan border was closed after the 1962 conflict between India and China. They are similar to the Sherpas of Nepal but not essentially Buddhist. Known by different names from region to region - they are born mountaineers who used to take caravans across the high mountain passes to the Tibetan plateau. The barter trade consisted of Cotton and Jaggery from the Indian side in return of Borax, salt and wool from Tibet. To keep business secrets and ensure that both the sides involved did not understand their trade secrets, the Bhotias had evolved their own dialects, which were neither understood by the Tibetans nor the Garhwalis.

All of them maintained two settlements, one very close to the Tibetan border at an altitude of 3000m and above and the other at a lower altitude where they retreated during winters to conduct sale of the imported goods from Tibet.

In Garhwal the caravans followed three major passes – Niti, Mana and the Nilang. The way to Niti pass was along the Dhauli Ganga, the Mana pass through the higher reaches of the Alaknanda beyond Badrinath and the Nilang pass access was through the narrow gorge of the Jad Ganga beyond Harsil. These are tough, industrious and shrewd business people. The tribe that calls themselves the Bhotias lives in the northern highlands of the Kumaon hills and belong to the Himalayan group of Tibeto-Burmese tribals. The Uttarakhand Bhotias claim to be descendants of the Rajput from the Garhwal and are found along the Tibetan border. The tribes found in the Mana and Niti pass areas are known as the Tolchas.

The Marchyas are of Mongoloid origin and live in upper Chamoli district – the difference between them is that the Tolchas are less Mongoloid. They are traders by profession and also keep herds of sheep by tradition during cold weather they migrate to lower areas for three to four months. They earn their living selling wool, meat and milk. Their homes are built of stone, with slate roofs.

The Jadhs are a tribal community in the cold, dry areas of Uttarkashi. Their main villages were Nilang and Jadhang, which are both above 3,400 metres. A number of them have settled in Harsil a town close to Gangotri, now. They are also nomadic shepherds, who migrate to the Jhanavi valley during summers and to Rishikesh in the winter. Each family owns about two to four hundred animals, a measure of their wealth. They call themselves Rajputs and adhere loosely to the caste system.

Marchas

The Marchas are a community of Mongoloid origin inhabiting the cold and dry tracts of upper Chamoli, also called the Painkhanda tract, which has its borders with Tibet and Uttarkashi and Pithoragarh districts. The Marchas are related to the Bhotias of Chamoli and Pithoragarh.

This community inhabits the Mana and Niti tracts. The Mana Valley lies in the hinterland of Badrinath. Mana, the last village on the Indian side of the border with Tibet, is the largest settlement of the Marchas. Their houses are made of stones and roofs of slates resting on wooden members. The Mana Pass, which is situated further ahead, was used in the past by the Marchas to cross over into Tibet for trade. It is one of the most difficult passes in the region.

The Niti Valley is situated to the east of the Mana Valley. Niti, located at an elevation of 3,600 m, is the most important village of the valley. To the north of this village is the Niti Pass (5,800 m) leading to southern Tibet. There are also a number of smaller villages in both the Mana and Niti valleys. These two valleys are almost exclusively inhabited by Marchas, though some non-Marcha inhabitants known as Duryals in the Mana valley and Tolchas in the Niti valley -- a mixed race -- are also present.

Traditions and Culture

The Marchas live in an extremely inhospitable environment, particularly in winter when the cold weather forces them to migrate to the lower areas, thereby completely deserting their villages for 3 to 4 months.

This community is believed to be of Mongoloid origin. Their ancestors possibly migrated to these valleys from Tibet in search of warmer places to settle down. They continued to trade with the Tibetans till the war with China in 1962.

The trans-border trade flourished before 1962. Each year, a number of caravans consisting of mules and yaks laden with Indian goods made their way into Tibet across the high passes as soon as the snow melted. Only the sturdy men folk went with these caravans as the journey was too arduous for the weak. The caravans traveled for several days before reaching the Tibetan trading centers where these goods were sold and Tibetan merchandise such as wool and salt brought back to be sold in the village and town markets of the border areas of India. They crossed back into India over the passes before the first snowfall of the season in October.

This trade formed an important source of income for the Marchas till 1962. Thereafter these trader families took to either shop keeping or trade in traditional Marcha goods such as wool, which has a lucrative market in the plains of India.

The Marchas are also shepherds by tradition. The harsh conditions in which they live are not conducive to agriculture and hence these people rear sheep and goats. The shepherd families lead a semi-nomadic life. Their animals graze on the rich high altitude pastures in summer and move down to the shelter of the valleys in winter. They sell wool, meat and milk to earn their living.

Marchas prefer to marry within their own community though in recent times inter-community marriages are common.,/p>

The main sources of livelihood for the Marchas are animal husbandry, agriculture and allied occupations, trade and business, and unskilled and semi-skilled labor.

Religion in Uttarakhand

A majority of people living in Garhwal are Hindus by religion. Others include Muslims, Sikhs, Christians and Buddhists. The religion-wise proportional break up of the population of Garhwal is as given hereunder:

Religion % of total population
Hindus
Sikhs
Muslims
Christians
Others 92.0
02.5
02.0
02.0
01.5

Sacred Landscape and Setting

Most parts of Garhwal have a sacred landscape and setting. Their sacred ness is associated with gods or mythological personalities, saints and mythological or historical events. Some examples are outlined in the following text:

1. Gangotri is connected with the legendary place from where the holy Ganga descended on the earth.

2. Lakhamandal in Jaunsar-Bawar area is believed to be the place where Duryodhan tried to burn the Pandavas in the house constructed of Lac.

3. The Sages Agastya, Kapil, Parashar, Dattatreya and Vishwamitra are connected with the townships of Agastamuni, Srinagar, Parkandi, Dewalgarh and Rudraprayag.

4. The Sikh Guru Gobind Singh performed austerities at Hemkund in upper Garhwal.

5. Many places in Garhwal are connected with the Pandavas, e.g. Deoprayag, Lakshman jhula, Rishikesh, Tapovan, Muni-ki-Reti, Karanprayag and Pandukeshwar.

6. Many temples revered by Hindus all over the world are situated in Garhwal. These include adrinath, Kedarnath, Gangotri, Yamunotri, Rudraprayag, Karanprayag and Takeshwar.

7. Hundreds of temples of various gods and goddesses are situated on the top of hills in all parts of this mountainous region, e.g. Tungnath, Surkanda, Rudranath, Kinkeoleshwar and Ansuiya Mata.

8. The holy river Ganga rises in and flows through Garhwal before it enters the plains. Many sacred or holy towns have come up along this river and its tributaries, e.g. Rishikesh, Deoprayag, Gaumukh, Uttarkashi, Rudraparyag and Badrinath.

Impact of Environment on Religion

The environment and natural setting of Garhwal has had a tremendous impact on religion. Even though various forms of Vishnu and Shiva are widely worshipped, local gods and goddesses are also highly revered in this mountainous region. Life in the hills is hazardous and full of calamities, due to the difficult terrain and climatic conditions. The local deities are popularly worshipped out of fear and awe.

It is believed that the deities can protect people from dangers such as falling from a steep cliff, or being washed away in a flash flood. Most people of Garhwal (both educated and uneducated) are worshippers of local deities together with Shaivism, Shaktism and Vaishnavism.

Our ancestors, who explored and developed pilgrim routes to shrines of Badrinath, Kedarnath, Gangotri and Yamunotri developed respect, awe and reverence towards the mountainous environment of Garhwal.

Local gods and goddesses are believed to live in the following cultural settings: high mountain passes; tops of ridges thundering waterfalls snow-clad peaks whose tops seem to touch the skies rivers, streams and lakes; confluence of rivers and streams, origin of rivers and streams places where sages and saints have meditated in the past.

Migration and Religion

Migration of various ethnographical groups have had an impact the religious faith and practices in Garhwal. This has been amply brought out in the following points:

1. People living in the high and inaccessible valleys have maintained their particular and original religious forms to a considerable extent upto the present times.

2. In the upper tracts of Garhwal, there is a profound impact of Buddhism, as the people living in these areas may have migrated from Tibet. They have had trade links with Tibet, where a special form of Buddhism is prevalent.

3. People believing in snake worship have settled in many interior valleys of Garhwal. Many people adhere to this faith at present.

4. People who worship Mahasu Devta migrated to Garhwal from the west and settled in the valleys of the rivers Yamuna and Tons. They have maintained their separate identity even to this day.

5. Shaivism and Shaktism form the earliest substratum of religion in Garhwal. These have been influenced by people migrating to and from this hilly region.

Religious Faiths of Garhwal

The basic religious faiths of the dominant Hindu population of Garhwal has been discussed in the following text:

1. Shaivism

The worship of Lord Shiva is believed to be one of the basic religious faiths of the people of Garhwal. According to Nityanand and Kumar (1989), there are three hundred and fifty Shiva temples in different parts of Garhwal.

The symbol of the Shivling, too, may have been taken from the shape of horned peaks in the northern mountain wall of Garhwal. Nityanand and Kumar (1989) state, "the popular deities of the hill people were brought into the wider fold of Shaivism by improving and extending the rituals and assimilating all these local faiths into the highly complicated Hinduism. Thus, a curious blending of pre-Vedic, Vedic and Buddhist sects has taken place. Shiva is associated with goblins, demons and spirits and all the beings that might have been connected with aboriginal religions."

Deities connected with Shiva are considered to be the guardians and protectors of the faith. They are guards at His shrines. Bhairon is the protector at most Shiva shrines; Kal Bhairav at Tunganath; Ghantakarna at Badrinath and Bhairav at Kedarnath. Important Shiva temples in Garhwal are located at Kedarnath, Madh Maheshwar, Tungnath, Rudranath, Kalpeshwar, Uttarkashi, Gopeshwar, Yamunotri, Srinagar, Pauri, Rudraprayag, Karanprayag, Sonprayag and Deoprayag.

2. Shaktism

The Goddess Durga and her various forms are worshipped in Shaktism. The Goddess is widely worshipped in different parts of the Garhwal hills. According to Nityanand and Prasad (1989), one hundred and thirty temples of Durga and her various forms are located in Garhwal.

Important temples of Durga and her forms are located at the following places in Garhwal:

-- Mahakali, Mahasaraswati, Mahalaxmi and Hargauri at Kalimath in the Mandakini valley.

-- Surkanda devi temple near Dhanolti (Musoorie)

-- Chandrabadani Devi on the Hindolakhal-Tehri road

-- Durga temple at Phagu in Kaliphat

-- Durga temple at Bichala Nagaur

-- Bhawani temple in Talla Udaipur

-- Kalbangwara Durga temple, where the Goddess defeated and killed Rakta Beej.

-- Chamunda temple at Biraun; Bichla Nagpur and Udaipur Patti (Khaera)

-- Jwalpadevi temple at Srinagar

-- Gauri temple at Tapovan

-- Nav Durga temple at Joshimath

-- Shitala devi temples at Srinagar and Ajabpur (Dehradun)

The Goddess Durga is worshipped with great reverence on nine days in spring, and autumn (just before Dushera). These days are known as nau-durga and are considered to be very auspicious for marriages and other ceremonies.

3. Vaishnavism

Worship of the Lord Vishnu is known as Vaishnavism. Badrinath is considered to be the seat of Lord Vishnu. It is believed that Badrinath was a place of holy pilgrimage even before the beginning of the Christian era. There is mention of Badrinath in holy scriptures like the Mahabharat. Panini has referred to both Badrinath and Kedarnath as fully developed.

When Shankaracharya came to Badrinath, the statue of Lord Vishnu (Badri Vishal) was missing, as the priests had thrown it in the Narad Kund, due to the constant threat of recurrent attacks by Tibetans in the north. The statue was retrieved and established in the temple by Shankara- charya. On its left and right are the statues of Nar and Narayan. In front of the temple of Badrinath is the statue of Garud.

There are about 61 main Vishnu temples in various parts of Garhwal. Some of these are listed below:

-- Badri Vishal temple at Badrinath

-- Vishnu temple at Vishnuprayag

-- Narayan temple at Nandprayag

-- Murlimanohar temple at Chandrapuri (Mandakini valley)

-- Bhavishya Badri temple at Subhain near Tapovan

-- Dhyan Badri or Yog Badri temple at Pandukeshwar

---Narsingh temple at Joshimath

4. Other forms of Worship

Other forms of worship in Garhwal are:

a) Snake worship:

The descendants of the Nagas who lived in Garhwal in ancient times still worship the snake. Several important snake temples are located in this region. Some examples are:

-- Shesh Nag temple at Pandukeshwar

-- Bhekal Nag at Ratgaon

-- Sangal Nag at Talor

-- Bampa Nag at Margaon

-- Lohandev Nag at Jelam in the Niti valley

-- Pushkar Nag at Nagnath in Nagpur patti

--Baman Nag at Nag Sidh in the Dehradun valley.

b) Karna worship:

Karna worship is prevalent in the Jaunsar- Bawar area of western Garhwal.

c) Sameshwar or Duryodhan worship:

Duryodhan is worshipped in the upper valleys of the rivers Tons, Yamuna, Bhagirathi, Balganga and Bhilangana.

d) Mahasu worship:

Prevalent in the Yamuna and Bhagirathi valleys of the western Garhwal.

Buddhism:

Many tribes (e.g. Bhotias) living in upper Garhwal are Buddhists as they have been in contact with Tibetans very frequently in the past.

Dresses of Uttarakhand

The people of Garhwal wear a wide variety of dresses. These are influenced by the variables listed below:

a) Traditions (primarily governing designs and decorative motifs)

b) Locally available materials

c) Working habits of the people

d) Climatic conditions (main temperature)

Dresses do not vary widely with respect to caste and religion.

They have evolved due to a combination of the factors listed above. The clothes for the womenfolk are suited to working in the fields. These are worn in a way that they do not become entangled in the bushes while walking through the forests. However, economic status does have a bearing on the dress of the people.

In towns and cities like Dehradun, Rishikesh and Srinagar, dresses have changed due to the influence of western culture. Menfolk who return from the plains bring the tradition of wearing well tailored dresses.

On the basis of the dresses worn by the people, Garhwal may be divided into the following regions or zones:

I. Upper Garhwal

This zone consists of the tracts lying above an elevation of about 2300 mts. and extends to the upper limit of human habitation. The upper reaches of Garhwal are inhabited by tribes such as the Bhotias and Gujars. The cold season is very severe and heavy snowfall is received in this tract. The Bhotias wear clothes made of goat/sheep wool which is locally woven by them.

The menfolk wear loose trousers over which they put on a loose gown, girt around the waist with a woollen cloth called patta and a cap of wool on the head. A loose undergarment of wool is worn by the women instead of trousers. The upper garments resemble those of men. The womenfolk also put on woollen skirts with a white woollen waist coat. Woollen clothes are rarely washed and the clothes are worn till the end of their useful lives.

Clothes made of cotton are not worn. Nowadays, in large Villages, one may come across people wearing synthetic trousers, shirts and coats.

II. Middle Garhwal

This zone covers the middle hills of Garhwal between elevations of 1000 and 2300 mts. Wool, hemp and cotton are used for clothing in the middle valleys of the rivers Alaknanda, Bhagirathi and Yamuna.

The males put on close fitting trousers and a buttoned up long coat or achkan. They may sport a Gandhi cap on their heads. The women- folk put on a long skirt or ghaghrai; a type of blouse, and a scarf like cloth is tied around their heads.

The grazer communities of middle Garhwal put on a type of sleeveless unstitched gown that extends to just below the knee. It is made of goat wool.

In the recent past, clothes like shirts, trousers and coats have been adopted by men. The sari and blouse, or the pyjama and kurta suits are now being worn by women in the urban and semi-urban centres of Garhwal.

III. Lower Garhwal

This zone includes all areas below an elevation of about 1000 mts. Lower Garhwal is relatively more developed and the people have adopted dresses worn in the plains and western countries. The men-folk put on shirts, trousers, coats, bush-shirts, and safari suits. The women wear the sari and blouse, as also pyjama-kurta suits.

The impact of western dresses is more in this zone. The younger generation has taken to jeans and other western clothes in a big way. Persons who have retired from government service (e.g. army) wear well-tailored clothes.

Fairs & Festivals of Uttarakhand

The Himalayas, and Garhwal, in particular, are often referred to as "Devbhumi", the Abode of the Gods. The serene atmosphere, snow clad peaks, swift flowing rivers and green valleys, which spread over vast areas, are touched by a common undercurrent of spirituality.

The Garhwal region is also replete with ancient temples, which are the focus of most of the fairs and festivals. Obviously, life in Garhwal is very difficult owing to the arduous terrain and inhospitable climate. Often the people are hit by unforeseen calamities like earthquakes and flash floods. Festivals are a means of releasing tension, mitigating the people's hardships and breaking the monotony of their life. They are also an opportunity for displaying the gay and jovial nature of the hill folk. Over the years, the people of Garhwal have evolved a tradition of festivals, which are celebrated at appropriate times all through the year.

On auspicious occasions, the temples turn into venues for fascinating festivals, when people from far and wide gather to offer their obeisance to the deity and give musical expression to their joy and happiness.

Some descriptions of the fascinating fairs and festivals of the Garhwal region are as follows, reflecting not only an innocent expression of joy but also providing an insight into the rich cultural heritage of the region.

Fairs in Uttarakhand

Fairs

Fairs are regularly held in many parts of Garhwal. These are of the following of the types: Religious fairs connected with the temples and festivals trade fairs and cattle fairs general fairs; fairs connected with historical events.

There are various Fairs held in Garhwal which are as follows:

DISTT. DEHRADUN: JHANDA FAIR, TAPAKESHWAR FAIR, LAKSHMAN SIDDHA FAIR, MAHASU DEVTA'S FAIR, BISSU FAIR SHAHEED VEER KESRI CHANDRA FAIR (CHAKRATA FAIR), NEELKANT MAHADEV MELA, RISHIKESH

DISTT. TEHRI: CHANDRABADANI FAIR, SURKHANDA DEVI FAIR, KUNJAPURI FAIR LAKHWAR MELA

DISTT. UTTARKASHI: MAGH MELA Makar Sankranti

Fairs in other areas:
Vishu Fair, Mon fair, Jagra or Jatra, Thaul Fair, Mangshirsa Amavasya Fair, Margshira Fair Gauchar Fair, Matamurti Fair, Karanparyag Fairs, Bampa Fair, Agastmuni Fair

Fair and Festival of Dist. Dehradun

Jhanda Fair

The Jhanda Fair is held every year at the historic Guru Ram Rai Darbar in Dehradun City on the fifth day after Holi in the sacred memory of Guru Ram Rai, who founded the city. The fair begins with the hoisting of a new Jhanda ( Flag ) on the staff located in the compound of the historic complex. Besides the local people, a large number of devotees turn up from Punjab, Haryana, Delhi, U.P. and Himachal Pradesh etc.

Tapakeshawar Fair

Tapakeshwar is a legendary place located on the eastern bank of the River Tons. Lord Shiva is the reigning deity of the ancient temple located, here, in a cave. In the Skandapurana, the place has been referred to as Deveshwara. It is also believed that during the Dwaparyuga, it was the abode of Guru Drona- charya, the teacher of the legendary Pandavas, who lived here with his family.

Since then, the cave has been known as Drona Gufa. One of the famous heroes of Mahabharata and the son of Guru Drona, Ashwathama, was born here. When Ashwathama was very young, his poor father could not find any milk for him. The Guru was too poor to afford a cow. It was a matter of worry to the great master. One day, when young Ashwathama was crying for milk, the helpless Guru advised him to pray to Lord Shiva, who would bless him with milk.

Ashwathama did so. Pleased with the young boy's tough penance, Lord Shiva appeared before him disguised as a Brahmin and offered him a boon.

Little Ashwathama asked for milk. Lord Shiva blessed him and said milk would be made available here. Ashwathama found that milk had begun to fall on the Shivalinga, drop by drop.

Ashwathama had prayed to the Lord by the name of Tapakeshwar and hence the place came to be known by the same name.

A big fair takes place here on the Shivratri day. Thousands ofdevotees congregate on the day to offer prayers.

Tapakeshwar is approachable from Dehradun by City Bus or Three Wheelers. It is about 5 kms. from the Bus-Stand and 5.5 kms. from the Railway station.

Lakshaman Siddha Fair

Lakshman Siddha is one of the four "siddhpeeths" around Dehradun. It has immense religious importance. It is about 10 kms. from Dehradun on the Dehradun- Rishikesh road. It can be easily approached by city bus or three wheelers and is situated about 1 km., off the road, inside the jungle. It is mainly a local religious fair held every Sunday, but the last Sunday of April has a special significance, when people turn up in very large numbers and acongregation of 20 to 25 thousand people can be seen offering obeisance to the Samadhi here.

Mahasu Devta's Fair

Mahasu Devta's fair is held at Hanol which is about 120 kms. from Dehradun, on the Chakrata Tyuni road. The fair takes place in August every year, when Mahasu Devta (deity) is taken out in a procession. Musical prayers continue for three days and nights. The havan samagri ( sacrificial offering) is arranged by the Government of India. This is a local fair of the Jaunsari tribe.

Thousands of participants throng the place on the occasion from the adjacent Tehri, Uttarkashi and Saharanpur districts.

Bissu Fair

This fair is held at the Jhanda ground in the cantonment area of Chakrata block of Dehradun district. It is about 3 kms., from Chakrata. The fair reflects the cultural heritage and tradition of the Jaunsari tribe. A large number of people turn up at this fair from nearby Tehri, Uttarkashi and Saharanpur districts. The fair marks the harvesting season in the area and reflects the happiness of the local people.

Saheed Veer Keshari Chandra Fair (Chakarata Fair)

This fair is held at Ramtal in Nagau gram sabha of Chakrata tehsil in Dehradun district . Ramtal is a beautiful natural tank of about 30 mts., length and 30 mts., width, located on a hill and is connected by a 700 mts., long motorable road. The tank is surrounded by a green expanse which is the venue of the fair. Every year, during the navratras (April), a big fair is held here. A temple and a memorial dedicated to the freedom fighter Veer Kesri Chandra are located at this spot.

Neelkanth Mahadev Mela, Rishikesh

The temple of Neelkanth Mahadev is situated on a forest clad hill above the famous Swarg Ashram in Rishikesh.

The fair associated with this temple is held in the month of "Bhadrapad" according to the Hindu calendar, which comes in July/August. This is the time when a visit is considered most auspicious. Thousands of pilgrims make the trek up the hill to pray and make ritual offerings.

The temple is associated with the tradition involving Lord Shiva. According to Hindu mythology, the gods and demons performed "Sagar Manthan" (churned the ocean) to extract the boons available. The first product of this was "Vish", the effluent venom, which was toxic to all beings. So that the "manthan" could continue, Lord Shiva drank the venom but contained it in his throat. As a result, his throat turned blue and he also came to be known as "Neelkanth". The temple is dedicated to this aspect of Lord Shiva.

Fairs in other Areas

Vishu Fair

This fair is held at several places in the valleys of the rivers Tons and Yamuna, viz. Dini, Jad, Thana Danda, Lakhamandal and Nagthat.

Mon fair

This fair is connected with fishing and hence it is held on the banks of the Yamuna river and its tributaries, viz. at Purola, Jalori, Saundari, Bankholi, Meenar and Duniyara.

Jagra or Jatra

This fair is held to celebrate the Mahasu devta. It is held at a number of places amongst which the one at Arakot is the most famous. Others include Naitwar, Devru, Dandya Tangara, Lakhwar and Thana Danda.

Thaul Fair

This fair is held in the upper Tons valley, mainly at Osla.

Mangshirsa Amavasya Fair

This fair is held at Sem Mukheim in the Jalkur valley. Thousands of people converge here to worship the Nag Devta.

Margshira Fair

This fair is also held at Burha Kedar (Thati Kathur). Thousands of people come here during the fair to worship the Goddess Jwalamukhi.

Gauchar Fair

This is one of the largest fairs of Garhwal. It is held every year from November 14 to 21. This fair has gained official sponsorship. Thousands of people converge on the large Gauchar terrace on the banks of the Alaknanda river. The Gauchar Fair is both a commercial and general purpose fair. Authorities of the state government arrange exhibitions and other activities to stimulate the process of development in the hills.

Matamurti Fair

The temple of Matamurti is situated at a distance of about 5 kms. to the north of Badrinath. This is an annual religious fair that attracts thousands of pilgrims from both Kumaon and Garhwal.

Karanparyag Fairs

Two important bi-annual fairs are held at Karanprayag every year. These are on Vishuvat and Makar Sankranti. These are commercial and religious fairs during which thousands of people from Garhwal and Kumaon converge. There is dancing and singing.

Bampa Fair

This is primarily a tribal fair held in the Niti valley.

Agastmuni Fair

The Agastmuni fair is held annually on a wide terrace along the Mandakini River. This is a religious and general purpose fair.

Other Fairs

Kisan melas at Joshimath, Garur and Lata Religious fairs at Gopeshwar, Gairsain, Adibadri, Nauti, Kalimath, Kedarnath, Ansuiyamata and Nandprayag Baikunth Chaturdashi fair at Srinagar

Pasunda Khal fair held in the month of Magh near Pauri Makar Sankranti fair at Kimsar (Pauri distt) Bhadraj fair of the western Dun valley

Festivals

The timings of festivals in Garhwal are influenced by:

(a) climate or season,

(b) traditions and ceremonies, and

(c) beginning or end of important agricultural operations like sowing, harvest and storage.

The important festivals of Garhwal have been described here:

Magh

Basant Panchami

Bissu

Holi

Dussehra

Diwali

The important festivals of Garhwal have been described here:

1. Magh

This is a festival of winter It is celebrated for 4 to 6 weeks after the winter crops have been sown. People pay visits to each other•s houses almost everyday. This festival season helps to break the monotony of the drab winter months. Magh festival is widely celebrated in the Yamuna valley of west- Garhwal.

2. Basant Panchami

This is an important spring festival celebrated in most parts of Garhwal. Two types of ceremonies are performed on Basant Panchami

(a) worship of the mother earth, and

(b) worship of crops or Agriculture. Cowdung is placed in the fields, ears of barley and wheat are placed in it, the land is dug and earthen lamps are lit. Ears of corn and barley are also tied to doors and windows of houses and temples on the day. The people eat sweet rice on this occasion.

3. Bissu

This is a five day late spring festival widely celebrated in the Yamuna valley. The Bissu festival usually falls in April. It restores the strength, vigour and vitality in the people and makes them ready for the harvesting season. Bada bissu is the main day of the celebration. All villagers assemble at a particular place. They usually come in small processions. People from the surrounding villages may also join the celebrations at a large village. There is dancing and singing which goes on till the late hours of night.

4. Holi

Holi or the Festival of Colours is widely celebrated in the Garhwal hills as in most parts of India. People sprinkle colour on each other. However, unlike the plains of India, water colours are not usually used in the Garhwal hills, as it is still quite cold at the time.

5. Mon

This is a festival of the Jaunsar-Bawar area. The people converge on the banks of a river on a particular day and kill fish by throwing the powder of the bark of the Timru tree in the water. This suffocates and blinds the fish which are pulled out of the water and killed. The celebration of this festival, however, has fallen away in recent years.

6. Dussehra

The festival of Dusshera is widely celebrated in the Garhwal hills in autumn. It coincides with the Dushcra of the plains. The epic Ramayana is enacted on the stage in most villages and effigies of the demon king Ravana burnt on this day. In some parts of Garhwal, Dusshera is also a day of worshipping the goddess Durga.

7. Diwali

Diwali, or the festival of lights, is celebrated with traditional gaiety and reverence in most parts of Garhwal. Houses and other buildings are illuminated with lamps and candles. At night, fireworks are set off. Youths collect wood and light bonfires. Diwali also marks the beginning of the New Year for the Hindus.

Page has been viewed 36 times..