Guwahati: A recent article published on the right-wing Indian news website Swarajya, titled “Bihu And Erasure Of Sacred Memory: Reclaiming The Festival’s Dharmic Roots” by Nabaarun Barooah, has sparked a significant controversy in Assam regarding the true nature of the Bihu.
In his article, Barooah contends that Bihu, a major cultural celebration in Assam, has been stripped of its inherent Hindu spiritual essence through secularization and what he terms “cultural engineering.”
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Bohag Bihu, or Rongali Bihu, marks the beginning of the Assamese New Year and is one of the three main Bihus celebrated in Assam, along with Kati Bihu and Magh Bihu.
He argues for a revival of Bihu’s “Dharmic roots,” emphasizing practices such as deity worship, the recitation of Shiva mantras, and the observance of Gosain Bihu rituals. Barooah suggests restoring what he sees as the festival’s sacred significance by highlighting its cosmic connections, honoring historical figures like Kumar Bhaskara Varman, and reframing Bihu dance and music as sacred rather than secular performances.
However, this interpretation has been met with strong opposition from scholars and cultural experts who argue that Bihu’s origins lie in the seasonal and agricultural practices of Assam’s diverse tribal communities, predating significant Vedic or Hindu influence. Critics suggest that Barooah’s article is part of a broader agenda of Hindutva politics seeking to redefine regional traditions.
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Experts like Anil Saikia emphasize that Bihu’s roots are deeply connected to agrarian life and were primarily prevalent among tribal groups. He points out that various tribes, including the Tiwa, Dimasa, Bodo, and Chutia, celebrate similar spring festivals with different names, such as Bishu or Bishu Mah.
“The spring season sees a common festival celebrated by the diverse tribes of this area, such as the Tiwa, Dimasa, Bodo, and Chutia. These communities refer to it by different names, including Bishu and Bishu Mah. Notably, the Ahom people historically called it Boihu, which translates to the practice of bathing cows,” Saikia said.
He said that the Ahom people referred to a related practice of cow bathing as “Boihu,” which Saikia suggests is the origin of the term “Bihu,” with no initial link to the Hindu astrological event of Bishub Rekha (vernal equinox).
He references the work of scholars like Prafulla Dutta Goswami, Lila Gogoi, and Joykanta Gondhiya, who have documented the tribal origins of Bihu and its connection to agrarian cycles, devoid of inherent religious elements.
“Scholars such as Prafulla Dutta Goswami, Lila Gogoi, and Joykanta Gondhiya have clearly established in their works that Bihu originated from tribal traditions and agrarian life, devoid of religious association and the Bishub rekha,” he added.
Saikia specifically mentions Dr. Lila Gogoi’s article “Bihu Kar” in the book “Bihu Etia Samikhsa,” which details the genesis of the festival.
Hema Gogoi, another Bihu expert, strongly rejects the notion that Bihu has been secularized from a Hindu spiritual essence, stating firmly that it is an established fact that Bihu is a tribal agrarian festival, not a religious one.
“There is no scope for a second opinion on it,” Gogoi said.
He views Barooah’s argument as detrimental to the non-Aryan Assamese identity, suggesting a vested interest in aligning Bihu with Hindutva ideology to gain favor with the BJP government.
Gogoi stated, “The author of this article is an opponent of the non-Aryan Assamese nationality and undoubtedly harbors vested interests. His attempt to imbue Bihu, a creation of ancient non-Aryan Assamese society, with a Hindutva hue is evident. This effort to assign a religious character to Bihu appears to be a strategy to ingratiate himself with the BJP government, which promotes a Hindutva ideology.”
Researcher Ankur Tamuli Phukan, whose doctoral research focused on Bihu, also sharply contested the assertion that Bihu was a Hindu religious festival.
Addressing the argument that Goru Bihu includes cow worship (gau-puja)—involving the bathing and adornment of cows with maah-halodhi (a paste of turmeric and black gram), specific feeding rituals, and the recitation of mantras—Phukan argued that cow worship, as practiced in the “cow belt” or North India, is not a tradition in Assam.
He emphasized that the article’s portrayal of cow-related practices aligns with North Indian customs, not those of Assam.
“There is a significant difference in how people from North India, particularly the “cow belt,” view cows compared to the people of Assam. For North Indians, the cow is often considered sacred, whereas in Assam, it is regarded as a cherished domestic animal. We do not offer puja or worship cows. Instead, during Bihu, we bless them while bathing them—a wish for our dear animal’s well-being, reflecting the close bond between owner and cow. This practice is not religious. Cows are integral to our agrarian way of life, akin to valued pets. Therefore, during the Bihu spring festival, we give them special attention to prepare them for the upcoming cultivation season,” he said.
Phukan argued the article as an attempt to promote RSS ideology in Assam, seeking to impose a North Indian understanding of culture onto Assamese traditions.
“The RSS appears to be attempting to impose their own cultural norms nationwide, reflecting their origins in the ‘cow belt’.” Assamese people have a strong sense of national identity and should not have these impositions placed upon them. We should be allowed to maintain our distinct culture and way of life. Further pressure in this regard could lead to significant issues. Those from the ‘cow belt’ should focus on their own cultural sphere and refrain from interfering with ours,” Phukan added.