CERTIFICATE

This is to certify that Sangita Bera Roll: VU/PG/126/23/02/01-IS No: 0066 and Registration

No;1160154 of 2020-2021 of Mahishadal Raj College, has completed her project of Folklore on

Field Survey, Documentation, Translation, Digitization and Restitution under the UGC SAP-

DRS II programme, for fulfillment of the requirements of 1st Semester Examination of M.A. in

English, under our guidance and supervision. To the best of our knowledge, the present work is

the result of her original investigation and study. No part of the dissertation, has been submitted

before for any other project report, degree and diploma at any university or institution.

This Project Report is suitable in structure and content for the partial fulfillment of the M.A. 1st

Semester Examination in English.

Signature of the student Signature of the supervisor

Signature of the Examiner (External )

 AKNOWLEDGEMENT

This project report on “Folklore” has been prepared after the field survey, taken place at Abhaya

in Paschim Medinipur district on 19th January,2024. I would like to express my sincere regards

to all the teachers of English Departments of Mahishadal Raj College, our teachers: Dr. Asis De,

Dr. Samiparna Maity, Dr. Deblina Hazra, Mr. Shyamal Mandal, Mr. Chandan Bera, Mr.

Nirmalendu Adhikary. Mrs. Antara Adhikary, Miss Deepmala Mahato, Miss Abantika

Chakrabarty. I want to personally extend my special thanks to my supervisor, Mrs. Antara

Adhikary for her guidance and support. Our non-teaching staff Mr. Sambhunath Samanta took

important roles in conducting the field survey and shaping the project report.

I am obligated to Mr. Mrinal Kanti Mahato, (resource person) for his special guidance and

diligent collaboration to collect information from the people of Kurmi Community.

I am also thankful to the villagers, and the members of the "Aranya Raksha Committee," and the

Kurmi- artists: Anima Mahato, Ganapati Mahato, Ujjwal Mahato and Banshi Mahato for their

excellent cooperation.

I want to express my special thanks our tour guide, Rajat Manna and his group for a fantastic

experience.
We express numerous thanks to Mr. Amitava Mistri, the head of the Bengali Department at our

college, for translating the songs from the Kudmali language to Bengali.

Finally, I wish to thank my classmates for their support and encouragement throughout my

project work.

M.A. (1st Semester) Dept of Eng.

Roll: VU/PG/126/23/02/01 – IS No: 0066

Date : 4 th March, 2024

 PREFACE

As we embark on this field survey dedicatd to the folklore of the Kurmi Community, our purpose

is to meticulously document, translate, digitize and seek restitution for the rich tapestry of stories

and traditions that define this vibrant culture. This endeavour is a collaborative initiative

involving dedicated researchers, linguists and digital preservation experts, all united by a shared

commitment to honor and safeguard the unique heritage of the Kurmi Community.

We extend heartfelt thanks to the individuals and families who graciously shared their folklore,

enriching this project and contributing to the enduring legacy of Kurmi traditions. May this

survey serve as a treatment to the cultural richness of the Kurmi Community and facilitate its

preservation for generations to come.

 CONTENTS

Page No

1. Introduction

(a) Objectives

(b) Methodology

(c) Location of the Field Survey

2. Socio Cultural Life of The Community Visited

(a) Festivals of Kurmi Community

(b) Translation of the collected Folk Songs And their Interpretation

3. Details of Interviewed Persons

4. Conclusion

5. Bibliography

6. Appendix/Model Questionarie
PHOTOGRAPHS AND ILLUSTRATION
 BERA 1

INTRODUCTION

In the course named "Folklore : Field Survey, Documentation, Translation, Digitization and

Restitution", has been introduced in the syllabus for Post-graduation courses in the Department

of English (Sem 1 : 105) under CBCS. The unanimous decision in our department that we would

be visiting a place mostly inhabited by Kurmi Community in the area of Abhaya range in the

District of Paschim Medinipur that is located 143 km away from our college for survey and

documentation. This project report has been prepared after the survey and documentation of their

culture and cultural text. The Field Survey was undertaken on 19 th January, 2024.

Folklore studies, also known as folkloristics, and occasionally tradition studies of the folk life

studies in the United Kingdom, are the branch of anthropology devoted to the study of folklore

and linguistics in its descriptions and analysis of the diverse peoples of the world. On the other

hand Tribe is a national form of human socio-cultural organization based on a set of smaller

groups ("bands"). The word "Tribe" is derived from the old French' Tribu' or Latin "Tribus.

Perhaps it relates to 'tri-three and referring to the three divisions of the early people of Rome.

Kurmis were classified as a Natified Tribe by the British Raj under the terms of the Indian.

Succession Act introduced in 1865 as they have customary rules of succession. Subsequently, in

1913, they were classified as a Primitive tribe. Then they were omitted from the list of

communities listed as tribes in the. 1931 census. Again, they were omitted from the Scheduled
Tribe list drawn up in 1950. In 2004, the Government of Jharkhand recommended that they

should be listed as a Scheduled Tribe rather than other Backward Class. The Tribal Research

Institute of Government of India recommended against this proposal, claiming they are a sub-

caste of the Kurmi and thus different to tribal people." Therefore, In 2015, the Government of

India refused to approve the recommendation of Jharkhand Government to list the kurmis as

Schedule Tribe. They are include the list of Other Backward class in the States of Jharkhand,

West Bengal and Odisha. The language of Kurmi is Kurmali.

The Kurmi Community is one of the most ancient tribal communities of India. There are

hundreds of tribal communities in India but very few of them are identified as Schedule Tribes.

The Kurmi community was selected under the lists of Schedule tribes of India, published in 1913

and 1931 along with twelve other communities (Bhumij, Mundua, kharia, Santhal, Sohor, Pan,

Oraon etc.), but the Kurmi community lost their place in the post-independent list of Schedule

tribes which was published on 6th September 1950, other twelve communities gained their place

in that list. So generally, as the Government has not yet identified them as a schedule Tribes,

they are called Folk.

The visited place, Abhaya is surrounded by forest, forest of "Shal" trees. Abhaya" covers a total,

area of twelve square kilometer in dimension. The population of Abhaya is between 1200 to

1500 and 70-75% of them are educated. In 1949 reservation of the fonest was done and it got the

name of Abhaya Reserve Forest.

The name Abhaya came from its non-Aryan ruler Abhay Singh, ruled there approximately 700-

800 yeans ago. Abhay Singh belonged to the Bhumij community. In Abhay Singh's days oysters

were used as a curreney, even now, mud pots filled with oysters are found buried inside Abhaya

“ Raj Garh.” The Abhaya ‘Raj-Garh' covers a total area of 4.3 acre Kurmali" researcher Manik

Chandra Mahato claims that one of Abhay Singh's relatives had ruled over karnagarh, a famous

historic place in Shalboni in the district of Paschim Medinipur.

Plate No. 1.1 – Shal Forest Plate No. 1.2 - Abhaya Rajgarh
 OBJECTIVES

Every projects report starts with an objectives. It provides a precise direction to the reports. This

project report intends to highlight the culture and texts of the Kurmi Community to the world.

The objectives of this project report are mentioned below:

> To depict the present status of the Kurmi community in West Bengal in terms of culture with

special reference to Shalboni block of Paschim Medinipur district.

>To keep records of Folk Culture (Kurmi Culture) along with their songs, poems and artifacts.

> To understand ingenious Kurmi language and culture.

> To expose the richness of Folk Literature and tradition to the the World through translation in

different languages.

> To consider it as an important topic to be discussed in seminars and workshops.

> To build a space for researcher, scholars and writers.

>To appeal the Government for some financial support and schemes in political, social,

agricultural, educational sphere for the overall development of the Kurmis.

 METHODOLOGY

The research methodology, which has been used to prepare this project report of Field Survey on

“Folk Culture and Texts", is very much like any cultural Anthropology Project and its

Documentation. Based primarily on Field Survey, Data processing and Documentation, this

project report contains real life details of one selected Tribal Village (Abhaya) in the district of

Paschim Medinipur, West Bengal.

The Field Survey took place on Friday,19th January,2024. During, Survey Interview method has

been used: every student has interviewed more than three villagers to know their social,

religious, and culture live and also inquired about their literature. Every one of us has used

questionnaire of 5-10 questions (e.g. “How many types of songs do you sing in your festivals?”

“What kind of musical instruments do you use?"; “Do you make this instruments on buy those?")

From this questionnaire we have collected some data. By analyzing prepared our note sheets.

Some selected songs and poems, collected during the field survey, have been translated by us to

prepare the final field survey report.

The Methodology of a field survey is based on five sequential parts:

Field Survey: A method commonly used by the researchers in cases where secondary sources

of data do not provide sufficient information, field surveys allow researchers to better monitor

and evaluate the impact of field experiments.

Interview: A qualitative research method that involves asking questions and interaction with

people in their natural settings to collect data.

Data Analysis: A process of systematically applying statistical and logical techniques to

describe and illustrate, condense and recap, and evaluate data.

Documentation: A process of classifying and annotating texts, photographs etc.

Translation: An essential research method by which important research works are translated

into widely spoken languages (e.g. English, the most widely spoken language worldwide and

Bengali, seventh most widely spoken language worldwide) to draw the attention of greater

academic audience.
 LOCATION OF THE FIELD SURVEY

Location of the Field Survey and the Other Details

Village(s) Abhaya

Post office Mahatopur

Police station Shalboni

Block Shalboni

District Paschim Medinipur

PIN no. 721516

Nearest station or road The place is located 15kms far from shalboni

railway station and near to NH60

Date of Field Survey 19.01.2024

Time of Field Survey 12:00pm – 2:00pm

Data Collector name Sangita Bera

Short code for this location J5G8+883 Abhaya, West Bengal

Information provider Mrinal Kanti Mahato

Plate No. 1.3 - Abhaya Out Post

 SOCIO CULTURAL LIFE OF THE COMMUNITY VISITED
Kurmi is traditionally non-elite tiller caste community of India. There is a proverb about their

demographic area ; “Shikh Shikhar Nagpur,Adhaadhi Kharagpur’’. In West Bengal the majority

of Kurmi Community lives inBankura, Purulia ,Jharagram, Paschim Medinipur,Odisha and

Jharkhand. Kurmi is derived from the word ‘Kunabi’or ‘Kunbi’, means farmers and Kurmi in

Sanskrit means ‘the ability to do’.

Socio cultural life of Kurmi Community differs from other indigenous clans for their lifestyle,

tradition,art,culture and beliefs. Despite the modernization Kurmi Community still maintain their

culture in their day to day life . Their social and cultural life can be discussed in following

subpoints:

Surname: Sunil Mahato mentions in his Kurmira ki Adivasi essay that ‘most of the modern

kurmis uses the title ‘mahato’ of the village headmen. Majhi, Digar, Laha, Raut, Sarkar, Singh,

Pramanik, Burma, Prasad, Mehta etc.

Clans: ‘Dhanr Kurmi Ekasi, Pani Jankhe Basti’_The Kurmi people are 81 clans, a vast

federation or confederacy of clans or bushes. Kurmali Lokkati; according to ‘Dhanr Kurmi

Ekasi’, there are basically 81 clans of kurmis.

Education: The literacy rate of Kurmi community was 40_45%. Kurmi community was

considered among the lowest educated community . The formation of the West Bengal KURMI

Development and Cultural Board’ under the administration of ‘Backward Classes Welfare

Department’ of West Bengal helped to grow the literacy rate to 70-75%.

Language : The language of Kurmi is Kurmali. The accent on the basis of the speaker’s

territorial region.
The basic Kurmali cardinal numbers are:

English Kurmali
1 Ek
2 dui
3 tin
4 Caer
5 Pac
6 Cho
7 Sat
8 Ath
9 No
10 Dos
20 Kurie
40 Dui kurie

The basic Kurmali weekly names are:

English Kurmali
Sunday Berabar
Monday Chandbar
Tuesday Khorbar
Wednaesday Hobar
Thursday Dinibar
Friday Vurkabar
Saturday Vnagabar
Profession: In Kurmi community, Kurmi people mainly depends on nature for their profession.

Their common profession is agriculture or farming, Kurmis are very proficient in soil

preparation. They are taught how to prepare soil for agriculture from very young age. These

practices make them progressing in agriculture. Kurmi people are also dependent on forest of

'Shal' trees for their livelihood. They make dishes and bowls from the leaves of the 'Shal' tree.

They sell these in their local market. Some Kurmi people also choose music, singing and dancing

as their profession.

Economy: Economic infrastructure is considered as a productive input in all aspect of economic

activities, business of all types irrespective of the location, be it rural or urban depend on

economic infrastructures to function. Just like farmer in its ordinary cause of business requires

economic infrastructure to perform.

Art and Culture: In spite of the recent modernization of the Kurmi community they have still

retained their old age cultural traits and values which is distinctive from other tribals and Hindu

castes. In their family functions such as marriage, birth, death ceremonies they observe certain

rituals which reminds us of their rich cultural tradition. Culture includes the material objects of

human interaction, techniques of social interaction and social orientation, world view,

performing arts etc.

a) Song: The Kurmis are collectively excellent in songs and dances. Their songs are somehow

customarily related to nature, people and stories about creatures of nature. Some of their songs

are discussed below:

 i) Jhumur: The Jhumur folk song is an ancient musical form that belongs to the red-

soiled regions on the western frontiers of West Bengal Purulia, Bankura, Bardhaman,

Birbhum and West Medinipur as well as the state of Jharkhand and the parts of

Odisha. There are 2 types of jhumur song : Bhaduria Jhumur and Darbari Jhumur.

ii) Tusu: Tusu song is sung during the Tusu festival. The Tusu festival is an important

harvest festival of the Kurmi community in West Bengal. Tusu is One of the largest

and most popular village festivals in West Bengal. This begins on the last day of the

Bengali month of 'Agrahyan' and continues through the whole month of 'Poush' The

festival is mainly about the collection of tusu songs sungby girls everyday,

throughout the month of Poush. Tusu songs are short in length. In these songs, Tusu

is addressed as a mother, a daughter, a friend, a beloved or protector.

b) Dance: West Bengal has always been the richest treasure house of Folk and Tribal

culture. So as usual Abhaya has the touch of richness in their culture as well. Folk dances are

performed by the professional Kurmis or dance directors. There are different types of dances and

ellaborations one of them is below:

Karam Dance: The vibrant Karam dance is performed during the popular Karam festival in

which the Karam tree (Haldina/Adina cordifolia, kadam, kadamba) is worshipped as a

symbol of productivity and fertility to propitiate abundance in terms of children as well as

crops. It is widely prevalent among the tribes. It is also adopted by the Kurmi community.

Music and dance are always Strongly associated with rituals and festivals of Kurmi

community. Another school of thought opines that it started from the castes in the Chhota
 Nagpur belt and was later adopted by communities. Whatever its origin, it has always been

associated with agriculture and fertility.

Musical Instruments:Music in general is deeply connected with any kind of festival. The

musical instruments, used in these Kurmali festivals are:

1. Dhumsa: Dhumsa is a purcussion instrument made of wood, metal, iron and leather.

This folk instrument is found in West Bengal and Orissa. Majorly used for rhythmic

accompaniment in 'Seraikella Chhau' dance of Orissa and 'Purulia Chhau' dance of West

Bengal. It has four types - Nag Dhumsa, Nisan Dhumsa, Tumang Dhumsa and Jodi Dhumsa.

2. Madol:- Madol, one of the most popular double- headed hand drums played in Nepalese

society and has there been from the early 20th century. The word Madol has been formed from

the Sanskrit word "Mandala". Madol being a national musical instrument of the country is the

essential element of the Nepali folk music industry. It has four types - a Bhadaria Madol, Tunda

Madol, Tungri Madol and Jhumri Madol.

3. Dhol:- Dhol is a very popular folk drum of northern India, Pakistan and Bangladesh. It is a

barrel shaped, sometimes cylindrical drum, with skins on both sides. It has one side which has a

high pitch and another side which has a lower pitch. It is very popular in folk music. Dhol is

essentially nothing more than a larger version of the dholak.

4. Khanjani: Khanjani is a percussion musical instrument found in West Bengal & Odisha.

After the hard work in the field all farmers and villagers gather in a small club (which is called

"tungi") at evening and sing songs and use this musical instrument which is called Khanjani.

This is usually created from the skin of the Snake, Cow and Crocodiles.
Role of Women: The role of women in this society is very significant. They participates in

various professional activities along with men. In addition to housework and child rearing,

they also participate in the fields with men in the production of potatoes, rice and other crops.

They join the men in dancing and singing. During our fieldwork we observed a woman

named Anima Mahato who participated in singing with other male singers.

Religious Belisefs : Indigenous people are always very much active in their religiou duties.

Their rituals are ancient and quite simple to understand. Their gods and goddesse are

basically nature and natural elements. Here The Kurmi community worship the fores To them

forest deity or 'Bono-Devi' is like a mother figure to whom they share the happiness, sorrow,

struggle and pray for prosperity in their life as well as in their familie The forest deity is

established at a suitable place inside the forest so that everyone ca reach her without any

hustle, the place is called 'Goram Than' Forest deity is present every village and every single

person can worship her, there is no racism on account caste and colour On every Tuesday and

Saturday between 1pm to 2pm the rituals worshipping are done by the village priest Bhuban

Singh. There is no chanting of spel It is widely believed that a long ago forest deity had

ordered one of their ancestors in dream, to be the priest and from then on his heirs are

carrying out their duties as the pri of the village. In every year on the time of 'Makar

Sankranti a special puja is do called 'Sarhul Puja'. In this time the new leaves and flowers

grow on every shal trees, the villagers celebrate the new year by worshipping the trees. The

ritual of sacrificing lives of creatures is still active in these villages: goat, hen, pigeon are

used for purpose. At the Goram-Than multiple sized statues or puppetries of horse and eleph

are seen. According to the villagers if someone vows something to the forest deity, he brings
these big sized puppetries after his/her purpose is settled. The small s puppetries are provided

by the villagers willingly. The 'prasad' or holy dish is distrib after the rituals are complete the

primarily components are milk, jaggery and with different kinds of fruits are added. Apart

from 'Goram Than' there is a 'Bakre Temple' and a 'Shitala Tample.

 FESTIVALS OF THE KURMI COMMUNITY

Strating from the month of Magh all the year round to the month of Poush (in Bengali cakesisel,

we oun race a eyele of festivals among the Kurmi Community. As they are purely an agranian

coumanity, most of their festivals are agriculture oriented. Through the festivals the Kumi people

pay their gratitude towards nature. There are thirteen festivals celebrated by the Kurmi people

and each of the festival have different names and serves different purposes. Some of their

festival's details are elaborated below:

Akhyan Jatra The celebration of Kurmali New Year on 1" Magh in the Bengali calendar is

called Akhyan Jatra. The origin of the word 'Akhyan' is Ark (Sun) + Ayan (motion,

movement) Arkan Akkan Akhyan, meaning the journey of the Sun. The Kurmi people

believes that, on that day, the Suryadev travels to Uttarayan (Summer Solstice). The duration

of this solstice is six months from the 1 Magh to solstice of the month of Asharh; other six

months the Suryadev travels to Dakshinayan (Winter solstice). The period of the first six

months are the period of preparatory work of agriculture and the other six months of

decentralization is the period of prosperity of agriculture. The original men of the Kurmi

people had a real knowledge of the solar system. They knew that the Earth had left the Tropic

of Capricorn and entered the Tropic of Cancer, and was slowly advancing towards a direct

position towards the Sun. That day marks the start of their agricultural year. That day is the

1st Magh month and the last Capricorn solstice or Poush solstice. This Akhyan Jatra day is a

very auspicious day for all the people of Kurmi and Kurmali culture i.e. agricultural culture,

that is why on this day everyone starts farming with two and a half plow. And this two and a
 half round plowing is called 'Harpunhya'. On this occasion, dung is also cut with a spade two

and a half, because dung is very necessary with cultivation.

Sarhul Festival: Sarhul is a spring festival. It is celebrated on the forthnight of 'Chaitra'. Sarhul

festival signifies the beginning of 'Phaagun' or the advent of the spring season. In this unique and

important festival, festivities revolve around the Sal tree. Sarhul literally means "worship of Sal",

The Sal tree (Shorea robusta) is the most important sorce of timber and fuel for the Kurmi people

and its leaves are used to make bowls in which offerings are made to deities during festivals.

At the start of spring, the tree flowers and new growth begins. This flowerings has been the

rigger for the villagers to offer prayers to the village God, the protector of the tribe. The Sal

lowers are used for the worship of the deity during the Sarhul. On the eve of the festival, the

Laya (Kurmi priest) fills three new clay pots with water. After bathing early in the morning, The

priest checks the water level inside the clay pots. If the water level has drooped, that is a ign of

famine or less rain. If the water is about the same level, it indicates that there will be lenty of rain

during the growing season. During this festival Kurmi people make offerings of owers, fruits, Sal

leaves and sometimes amimals and birds to invoke the blessings of the llage deity. This is

accompanied by lively processions and much festivity in which children, omen and adults all

participate. This is also the time when the Kurmi people are decked up their newest, most

colorful attires. They then perform traditional dances and folk songs This event is called Bai

parab, a standout feature of Sarhul festival. The festival also sees the ritual of handia, a locally

prepared liquor brewed by hand using a mixture of rice, water and some tree leaves.

Sijhana/Panthi Thana: Kurmali language and culture expert Pradeep Kumar Mahato said-

"Sijhana or Panthithapna is a traditional festival of the Kurmi community of Radha To know

 what 'Sijhana' is and what its lexical meaning is, one has to go deeper into the word kurmali.

The Bengali meaning of the word Kurmali Sijhana is perfect (boiled) Whoever attains perfect

knowledge (whether he be male or female in any respect) attains perfection or knowledge

develops or attains a healthy full life or attains perfection of good intellect or attains

perfection of leading life, there is no difference between signature and illiterate No

Knowledge is necessary to make life suitable for living. By knowledge, by creating a happy

and sweet environment for the next life as a whole, this small human birth of happiness and

sorrow is the way of the family.

Charak Festival: Charak puja has its own special place among the Kurmi community. It is a

special folk festival, celebrated for bidding good bye to the passing year It is believed that the

celebration leads to prosperity in the coming year, wiping out all the sufferings and pains of the

current year. This festival is celebrated on the day of Chaitra Sankranti, the last day of Chaitra

month in the Bengali calendar Lord Shiva or the Burhababa is worshipped on that day. A team

involved in its arrangement goes from village to village and collects the necessary items like

paddy, oil, sugar, salt, honey and money. On that day, the devotees gather to offer prayers to the

deity. The rituals of Charak puja are unique and, at times, risky. It involves the making of human

"Charak", to please Lord Shiva. The "Charak" is tied with a hook at the back and is then moved

round around a bar with a long rope. Usually ten to twelve members together perform this ritual,

where the main performer is known as 'Deoboinshi". Many devotees observe a fast on that day

until the midnight puja takes place. After their fasting session is over, some of the devotees get

on a stage full of knives, glass and thorns and tries to walk on it. It is believed that the devotees

don't get hurt because Lord Shiva blesses and protects them from any harm.
Rohoin Festival: The thirteenth day of Joistha month is very important day, a very sacred day

for the Kurmi people because Rohoin festival is celebrated on that day. The day before Rohoin

comes Baroni on the twelfth day of the month of Joistha. Baroni day is "bar" or day of

preparation. On that day all the useful things of Rohoin day are collected. On the day of Rohoin,

mothers and sisters feel happy and clean the house-door, house-yard and cover it with cow dung

water and make the home environment pure and holy. That is the day to do

"Bijpunhya"(Seedlings). Farmers starts sowing seeds from this day but there is no dance and

song like other festivals but just a few rituals. Another important task of Rohoin day is to bring

'Rohoin-soil' home. One housewife from each family brings Rohoin-soil. After bathing. they

bring soil in a tuki or basket on a wet cloth. They put a small piece of iron in the basket. Soil is a

very sacred and invaluable thing to the agricultural people. Mother and soil are of equal

importance. In some cases the mother considers more soil. The Rohoin soil that mothers bring

from the field is very sacred. The soil is given with Rohoin soil in the comer rice of the house on

the Tulsi Mancha. This soil has a lot of energy destroys toxins, increases fertility. Rohoin soil is

used for various ailments and good deeds.

Amabati/Ambabati : People of Kurmi culture celebrates Amabati on the seventh day in the

Bengali month of Ashar. This is considered as the day of menstruation in the world. Some people

believe that this day is the birthday of the world. During Amabati people do not plow the ground.

Agricultural implements are to be placed on woods or stone without touching the soil. All the

members of the farming family mix mango and milk and eat it. Believe that in the coming

monsoon, stomach ailments, snake and insect bites will not be able to do any harm to the body.

The body will be free from stomach ailments. By that time the seedbed is ready to be planted in

the field. From then on, the work of planting paddy can be started. Before the cultivation, all the
gods and goddesses who are useful for cultivation has to be worshiped. Rice can never be

cultivated without the permission of the gods and goddesses.

Bari Puja/Manasa Puja: Prominent social activist Soumyadeep Mahato said- Bari Puja, a

special festival of the Kurmis Clans found in the Chhotonagpur Plateau of several states like

Jharkhand, Bengal, Orissa, etc. is also known as Manasa Puja, which is celebrated from the

Sankranti of Srabon month to the entire Vadra month. Bari means water worship. Kurmi is

basically a tribe that has been living on agriculture for a long time. If there is less rain, the

cultivation of rain remains incomplete and if there is more rain, the cultivation is completed in

time. The indigenous people of this region worship Bari at the end of the month of Srabon, the

month when it rains the most. And if the rainfall is less then Bari is worshiped after completeing

the farming in the month of Vadra. There is a reason behind this worship as it is impossible to

cultivate without water so when the tribal society is satisfied with water then they show devotion

to nature out of gratitude. One day before Bari Puja, a man and a woman of the house fast

according to the rules. Then on the day of worship the women clean the door of the house. The

men fetch water from rivers, ponds, etc, and keep it near the bhoot (earth, wats, sky, wil, energy)

pira(place) near Thane. In this worship, Tulsi leaves, Atab rice, Durba grass, com favor are

offered and ducks are sacrificed. Since people have been farming for 2 months, water from

different places has entered the body and different bacteria have entered the body. Duck sacrifice

is said to be done for this reason. It is said that eating duck meat has many benefits and gives a

new strength to the whole family.

Karam Festival: In the month of Vadra, the Kurmi-girls observes the Karam festival with

fasting. They transplant seedings in a bamboo basket known as karamdali and sing songs. In the

lineage Akhara or dancing ground they practice the dance hand in hand like sickle centering

round the jawaDali. With great care, like a mother they grow their seedlings and sing Karam

songs. In the regional dance meet, the kurmi-girls also participate. In the Dungri (small hill) of

Sitalpur, the girls come from distant places and dance. During the Ind-parab or Chhata-parab in

Chakoltor or at other important places, they throw the seedlings to the Chhatradang. During the

festival Karmu-Dharmu, the legend is told to the young girls by the laya or the priest. On this

auspicious day, Karam Devta is worshipped. Karam Devta is considered to be the God of power

and youth. This festival also marks the celebration of nature and fertility The Kurmi people

celebrates the festival by offering their prayers to the Karam tree as they believes that the Karam

tree is the symbol of Karam Devta.

Bandna Festival: Bandna is a harvest oriented festival celebrated by the Kurmi community in

the month of Kartik on a "Amavashya' day. This festival is divided into four parts. The first day

of thefestival is known as the Jagran. In the morning the Begals draws the cattle to the nearest

pond or river to give them a proper wash. After that the cattle are brought back to the cowshed

and are provided with sufficient food. The female members of the family besmear the courtyard

with cow dung solution, before proceeding to the nearest pond or river for bathing and washing

them in a new Tonki. The Tonki with wet rice is put on the roof for drying. A few hours later

they bring down the dried rice and grind them with Dhenki (husking lever). In the evening they

illuminate the Diwa made out of rice powder on Sal leaf along with a grass bundle on the both

sides of the door of all the rooms including Gohal (cowshed). The female further prepares
Khapra Pitha in a Palm covered with an earthen lid, which is enjoyed by each and every

members of the family.

The second day of the Bandna festival is known as Gohal puja. On that day, the Bagals and the

male members of the family carry the Haai Juant, Karha and Mair etc to the nearest pond or river

to wash it properly with straw brush. The washed implements are brought back to house and are

erected in systematic manner facing the east. The lady of the house like the previous day goes to

the ponds with arwa chawal in a tonki. After returning home they place the wet rice on the roof

and let it dry. Then they make some kind of chalks from the rice powder and start drawing

designs at the entrance of their houses. 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. Meanwhile the

house owner arranges all the puja materials for Gohal puja The worshiping materials comprises

of arwa chawal, sindoor, gudi, surgunja flower, garaiya pitha on Sal leaf, handia, milk, diwa,

dhupchi and hansua are arranged. During this puja chickens are also sacrificed. The puja is

performed to the Garaiya deity, made of mud, kept in the eastern side of the Gohal. The Garaiya

is given finger impression of gudi solution and sindoor tika on it. At the end of the day lies the

Nimcha-nimchi ceremony, in which all the cattle are drawn out to the outskirt of the village,

while the lady with burning dhupchi put on chitki jada patta in her left hand. She picks up

musterd seeds from her khhaincha (a pocket made with anchal of her saree) and after making a

round over the back of the cows, she put the burning dhupchi inverted on the ground and crushes

it with her left leg. This act signifies the drawing out and crushing of the evil spirits if at all

residing inside the cattle.

The third day of Bandna parab is known as Barad bhidka or Goru khunta. Like the previous two

days the cattle are as usually washed by the Bagals or elder members of the family and served
withsufficient diet. Then the cattle are decorated with gudi solution and other stuffs. The khunta

erected at the centre of the Kulhi and is decorated with palm impression of gudi solution and

sindoor tika. The bulls are drawn out from the guhal (cowshed) and are tied to the pole one after

another. The arwa rice is thrown over the cattle and diya is shown to the bull tied to the pole. The

villagers then sing the Ahira song and different types musical instruments such as Dhol, Nagra

and Madol etc. are simultaneously played.

Tusu Festival: The Tusu festival begins on the last day of the Bengali month of Aghrayan and

continues through the month of Poush, ending on Makar Sankranti. It is the festival of the

women. Tusu is worshiped as a mother, a daughter, a friend and a confidant to whom the village

women can pour their hearts. Like Goddess Durga, Tusu is also a member of the household and

the women welcomes Tusu with folk songs. On the Makar Sankrati eve, they fast and sing the

whole night long. The Tusu songs are generally songs of fertility- praying to Mother Earth for a

good hervast. Since Tusu has no structure, they make kulungi or a hole in the wall. The main

ingredients for Tusu are tush or rice husks. Some rice and flowers are placed inside the kulungi.

They (unmarried girls) worship the kulungi for the whole month in the home altars, in the wall

niches decorated with alpona. The choudal is something like tazia, but smaller than that, it is

made of jute sticks. Inside the choudal, all the things required for worship are placed, and then

carried in procession for immersion in the river, pond or any water body. Choural is not Tusu,

choural is the vehicle by which Tusu could go towards her marital family from her father's

house. The end of Tusu festival also marks the last day of winter harvesting and also the end of

their agricultural year.

 DETAILS OF INTERVIEWED PERSONS

Sl. Name Sex Age Education Language Occupation Clan Adress

No. Qualification Known

1 Dipak male 39 Class-viii Kurmali, Kurmali Hendo- Vill-Abhaya,

Dev Bengali singer, yar P.O.-Mahatopur,

Singh cultivation P.S. – Salboni,

Dist. –Paschim

Medinipur

Pin -721516

2 Damu male 31 Class -vii Kurmali cultivation mahato Vill-Abhaya,

singh bengali P.O.-Mahatopur,

P.S. – Salboni,

Dist. –Paschim

Medinipur

Pin -721516

3 Minu female 42 Class -vii Kurmali, Home Mahato Vill-Abhaya,

singh Bengali maker, palte P.O.-Mahatopur,

& bowl P.S. – Salboni,

maker Dist. –Paschim

Medinipur

Pin -721516
4 Chandan male 40 Class – iv Kurmali, cultivation katiya Vill-Abhaya,

mahato Bengali P.O.-Mahatopur,

P.S. – Salboni,

Dist. –Paschim

Medinipur

Pin -721516

5 Tulsi female 57 Illiterate Kurmali, Homemaker bosriyar Vill-Abhaya,

mandal Bengali P.O.-Mahatopur,

P.S. – Salboni,

Dist. –Paschim

Medinipur

Pin -721516
 CONCLUSION

This project report is all about the folk culture and Literature of the Kurmis, their religion and

also their festivals. This report is a humble attempt to know their culture and also an attempt to

depict the Kurmi life style. Traditional art and Crafts are a part in their life. They celebrate their

festivals and rituals throughout the year wearing their traditional dresses. They speak among

themselves in their own language called 'Kurmali' at the same time they use to speak in Bengali

with the outsiders when they come to visit their village. In general these people are peace loving

and friendly with outside visitors.

In the field survey I have acquired so many experiences. I feel very much interested to work with

such a community. They are very honest, helpful. They provide us lots of information. In

speaking with them I can feel that now they are trying to follow the modern trends. Now, they

are going to the urban areas for education and in search of jobs. Occupational mobility has also

brought a drastic change in their day to day life. Although the Central Government and the State

Governments have taken some steps for development of the language and culture but these are

not enough. The problem of regional disparities should be abolished by making the language

Standardized. Use of mother tongue in the teaching learning process should be encouraged. The

community needs the help of Government Who can show them a way to survive properly. The

kurmis unable to meet their everyday requirements as they solely depend on the agricultural

economy. Further, they have very limited access for housing, education and health etc. This

project work not only describes the Folk culture but also urges the society to get in touch with it

and help it to capture a position in higher level.

 BIBLIOGRAPHY

Mahato, Anadinath, Kurmali Vashar Utso and Bikasher Itihas (Sangkshipto), Mulki Kurmali

Bhakhi Baisi Publication, Purulia, 2013, P-1.

Mahato, Pashupati Prasad, Sanskritization vs Nirbakization, Purbalok Publication, Kolkata,

2012, P-103.

Kriti Mahato, Jhumur Sangit O Sahitya, Purulia, 1992, p.100.

Mahato, Pashupati Prasad, 'Preforming Arts of Jangalmahal and Jharkhand, Purbalok

Publication, Kolkata, 2013, PP-55-66.

Bhattacharya, A. (1978) Folklore of Bengal, National Book Trust, India, ISBN 978- 81-237-

4749-7.

Ramanujan, A.K. (edited), (2010) Bharater lokokatha, National Book Trust, ISBN 978-81-237-

2444-7 10.
Sen, J. (2011) A text book of social and cultural geography, kalyani publishers, ISBN 978-81-

272-6794-0 12.

S.P. Pandey, Folk Culture in India, Serials Publications, 2005th edition (1st January 2005).

Manmath Kumar Satapathi, 'Festivals & Folk Theatre of Odisha', Shubhi Publications, 2016,

ISBN 9788182903692.

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 APPENDIX

This appendix contains samples of questionnaire which has been asked to the three Kurmis via

interview process. Their answers were very much simple and to the point that kept the discission

on track to an on-time conclusion. With their permission the interview was held on 19th January

2024 around 2 pm at Abhaya forest. The questions were asked during the interview mainly about

their social, religious and cultural life and most importantly their favourite pastime. The

questions which were asked are given bellow:

1. What is your name?

2. Where do you live?

After these two questions we directly move forward to know about their identity and their origin.

3. Do you really belong to the Kurmi community?

4. What is the origin of your community?

Then, asked some questions about their socio-cultural life which we never thought before this

interview that they would give in such detail which would really help to make this project neither

perfect nor imperfect.

5. Tell something related to your socio-cultural life or how do you maintain your social and

cultural life?

Talking about their socio-cultural life, they gave a glimpse of idea within a bounded time about

their professions, economic stability, education, religious beliefs, family structure etc. which

really made spellbound me and the other surveyors.