1.2 Name of the element, as used by the community or group concerned
Deuli festival of Hajong community: customs and rituals.
1.3 Short, maximally informative title (including indication of domain(s))
Deuli is one of the festivals of Hajong. Netrokona Haluaghat, Kamalakanda and Durgapur celebrate this festival in the month of Kartik through various rituals.
1.4 Community(ies)/group(s) that recognize the element as part of their cultural heritage
Deuli festival is recognized by the Hajong community as the part of their own religious festival.
1.5 Physical location(s) of the element/how often it is practiced
Hajong is one of the indigenous people of Bangladesh. Hajongs in Haluaghat, Netrokona, Kalmakanda, Durgapur and Sunamganj areas of Bangladesh are celebrating a very limited number of their own cultural festivals 'Deuli'. Currently, the Diwali festival is being influenced by the Hindu festival of Diwali, as a result of which the Hajongs are not able to observe their own rituals of the Diwali festival. Most Bangladeshi Hajongs now celebrate it as a Diwali festival for Hindus.
1.6 Short description (max. 200words)
Hajong is one of the distinct indigenous peoples of Bangladesh and has its own festivals and customs. Hajongs are usually influenced by Hindus, all their festivals are like Hindu festivals. Similarly, Deuli festival is like the Hindu Shyama festival. Many Hindus light the Shyama Utsav and worship it. They call this illumination Deepavali or Dipannita. The Hajongs call this enlightenment Deuli. At one time agriculture was the only recourse of the Hajongs. He also depended on cows for plowing On buffaloes. Because buffaloes were stronger than cows, they kept a large number of buffaloes. Once Deuli The festival was organized in the buffalo herds. The Hajongs used to make an earthen altar in one place and put four banana trees in its four corners. Then a mound of clay was made on the altar, the symbol of the goddess Shyama (because the gods and goddesses of Hajong are formless). In the language of Hajong, it is called 'Thaiban'. During the puja, the buffaloes of Bathan are adorned with lamps. Rows and rows of lamps are lit around the Bathan. Then the buffalo's bells kept ringing. At this time, the shepherds also show the rehearsals of the war as a part of the face-to-face and festival. The Shyama festival of the Hindus ends with Puja and Diwali. But there are a few episodes in Hajong Deuli festivals.E.G
Thuba
Shyama Puja
Aloksojja
Charmaga
Eating
To collect or collect thuba money. Thuba was first arranged for one night. Those who take part in cultural activities, who go from house to house singing rhymes that night to collect money for worship. Each participant holds a light bamboo or wooden stick in his hand. With it, they beat the rhythm by reciting melody and rhythm in one place on the ground. No one hits the injury site until the specified day. Thuba collection rhyme:
Thuba maga ailam re
Ek teka pailam re
Guy Kiniba Jalam re
Gaila namee tara bati
Dudh dey atharo bathi.
Deuli or Shyama Puja is performed a week after Thuba. Hajongra lights lamps in the houses that night. For seven days after the Deuli Puja, the Hajongs sang and performed continuously. Hajongs call this seven-day cultural activity Charmaga(চরমাগা). During this time, the Hajongs perform mime in groups and also perform war exercises as part of the festival. After that, Hajongs eat together.
1.7 Domain of the element (select one or more/suggest alternative domain)
2. Characteristics of the element
2.1 Practitioners(s)/performer(s): roles, age, gender, social status, and/or professional category etc)
We sought the help of the Mousumi Hajong of the Hajong community. She is a student and she is studying at university. She and her family celebrate Deuli every year. His family celebrates Deuli according to their traditional customs and rituals.As the current generation, Mau doesn't know much about the festival, he has passed on the details of the Deoli festival in their own way to the elders of his family.
2.2 Other tradition bearers (individuals/groups and their roles)
During the Deuli festival, some of Hajong people go to raise money. When they go from house to house to collect money, they do different kinds of dances and songs.
The word Deuli comes from the Hindu festival of Diwali/Dipavali. The two words Deuli and Diwali/Dipavali means Aloksojja.
2.4 Associated tangible elements ( if any)
The dhol are played as musical instruments at the festival, as well as the hajongs wear their traditional attire.
2.5 Associated intangible elements (if any)
There is a myth in the Hajong community that the cultural activities that take place during the Charmaga period of the Deoli festival. The myth is like this - From the religious anecdote 'Chandra Anusandhan' Origin of Charmagar. As a child, the moon once lost its way and disappeared. It was getting dark in the afternoon Comes, but did not see the moon. Chandra's mother was worried. Narad called Muni to find Chandra. Because Narad Muni was traveling everywhere in heaven, earth and underworld. He had a harp in his hand and a voice
There were melodious songs. Narad Muni started playing harp and went from house to house with light in his hand
The belief was that wherever the moon was, one day the moon would come out after listening to his songs. Basically for this reason
During the Diwali festival, performances, dances and songs are organized in the Charmaga episode.
2.6 How are women and people of other genders associated with this ICH element
Hajong women celebrate the 'Deuli' festival as part of their own cultural practices according to their own customs. At the same time inspiring the new generation to celebrate their own cultural festivals.
2.7 Division of labour during the practice of aforementioned ICH element
There is no division of labor in these festival.
2.8 Customary practices governing access to the element or to aspects of it
There is no problem
2.9 Modes of transmission
The festival of 'Deuli' celebrated down from generation to generation.
2.10 Organizations concerned (non-governmental organizations and others)
None so far
3. State of the element (viability)
3.1 Threats to the enactment (if any)
The Hajong festival is about to disappear Cultural heritage too. They have gradually become an endangered tribe.
They have lost land due to crop failure, lack of land , political instability, pressure from the majority, etc., as well as financial viability. Over time, where the struggle for livelihood and survival has become paramount, how can the cultural heritage be preserved! At present, the Hajong community here has become a backward community in terms of wealth, education and initiation. While the converted Garos have lost ground in the socio-economic co-operation of Christian missionaries, including education and health, they have turned to the blessings of education, but the Hajongs have not received significant support. Although a number of Hajongs have converted to Hinduism, they are not getting any benefits. There are also influencers: majority pressure, scarcity, etc.
3.2 Threats to the transmission (if any)
Being an ethnic minority, they are being hindered from celebrating their own festival culture.
3.3 Threat to associated tangible elements and resources (if any)
Influenced by the Diwali festival, the new generation is losing interest in their own rituals.
3.4 Viability of associated intangible elements (if any)
The entire cultural heritage of the Hajong community is now under threat. They are losing their identity.
3.5 Safeguarding measures in place (if any)
So far no such action has been taken. However, some organizations are trying to work. i.e. ACEEPH
4. Data gathering/documentation, Consent and preparation of inventory entries
4.1 Consent of community/group/individuals concerned for data collection with a view to inventorying
Verbal consent was obtained during the conversation with Mousumi Hajong of the Hajong community. She assured verifiability and gave information about 'Deuli Festival' with great pleasure. She signed on a white paper and sent it through facebook.
4.2 Restrictions, if any, on use of data collected
no restrictions were found.
5. Resource Person
5.1 Persons/groups, including community representatives
Information provided by Mousumi Hajong (25). she had given the information before pandamic at Jatiya Kabi Kazi Nazrul Islam University and she also studied in these University.
5.2 Date(s) and place(s) of data gathering
Date : Place(s) : Jatiya Kabi Kazi Nazrul Islam University
6. Safeguarding techniques
6.1 Existing safeguarding techniques in the community for the safeguarding of the ICH element
No existing efforts have been made in the community to preserve the heritage.
6.2 Suggestions for safeguarding of the ICH element from the community
Preserving this heritage is possible only if the current generation of the community can be made aware of the heritage.
7. References to literature, discography, audiovisual materials or archives
7.1 References to/in literature
1.Bangladesher Hajong Somproday- Ali Ahmed Khan Ayub
2. Hajong Somaj o Sanskrit - Babu Rahman and Protibha Rema Sompadito
3. Upajatider Itihash o Jibondhara- Md. Aynal Haque
5. Bangla pedia
7.2 Audiovisual materials or archives
N/A
7.3 Discography or archives
N/A
8. Modalities for updating the information contained in the inventory entry
8.1 Persons/groups, including community representatives, who compiled the inventory entry
Tania Talukdar of ACEEPH will be supporting the Hajong Community.
8.2 Consent of community/group/individuals concerned for data collection with a view to inventorying
consent from Mousumi Hajong
8.3 Date of community consent to include the entry on an inventory
2021-01-03
8.4 Present condition of the cultural element
Threatened with extinction
9. Community suggestions
(a)Brief description of suggestions for safeguarding of the element by community members/experts/holders, if any
1. Hajong culture is practiced under the patronage of government and other government agencies.
2. To nurture and preserve their culture.
3. The largest society should come forward to preserve the Hajong society culture.
4. We should get out of the tendency of Hajongs to enter museums.
(b)Brief description of restrictions on use of data collected, if any