By: Priyashree Neog
With the end of winter comes the vibrant arrival of spring, bringing an unending message of vitality to nature’s heart. As the king of seasons, spring adorns nature in a new form. With its gentle touch, the air is filled with the melodious calls of cuckoos and other birds. Trees burst into bloom. The arrival of spring brings a renewed transformation to plants and trees. Young leaves shimmer in the wind, creating mesmerizing beauty. Flowers like kopou keteki, palash-modar, shimolu, nahar, sonaru-krishnachura, and many others bloom in colorful splendor, perfuming the air and sky with a radiant brilliance. Nature seems to sprinkle flower-dust upon the earth, evoking an unmatched intoxication—where the naked trees of shameless Phagun stir the madness of creation, and the wide fields blush like crimson clouds, drawing hearts to drift away with the breeze.
Among the three Bihus, Bohag Bihu is intimately intertwined with Assamese society and daily life. There was a time when Bohag meant the eager embrace of the new—a poem welcoming renewal, full of hope, aspiration for greener days ahead, and preparation to overcome future struggles. Bohag signified the familiar rhythm of the dhol’s beats, energizing lives burdened by hardships in the quest for livelihood. It illuminated minds shaped by both gains and losses.
Bihu is an agricultural festival. Bohag Bihu, closely tied to rural life, has seen a gradual decline due to the influence of modernity. The relevance of this traditional celebration of spring is fading. Whether in villages or cities, spring’s natural call is now overshadowed by the allure of extravagance. Furthermore, globalization has weakened the emotional connection Assamese people have with agriculture, dimming the charm of their cherished Bihu.
With time and under the influence of globalization, mechanical civilization has shifted Bihu from beneath the trees to decorated stages. Its form has changed. The flowing threads of culture have altered its external appearance, though the inner essence remains untouched. Songs no longer connected to agriculture have taken center stage. The sweet melody of the earth is fading. The cassette era has distorted Bihu’s tunes. Traditional attire and ornaments worn during Bihu are now unrecognized by some of the younger generation.
If present-day Bihu committees host authentic Bihu exhibitions, it would greatly benefit the new generation. Events like Bihu fairs, Bihu meets, and Bohagi Bidai (farewell to spring) could enrich and uplift our national life. Bihu committees must ensure the preservation of national dignity and honor. The focus should be on spiritual joy rather than mere entertainment. It’s important to ensure our national festival doesn’t become a laughingstock in a commercialized culture. Due to changing circumstances, Bihu has gradually moved from the open fields to formal stages. Once celebrated in the village fields, it is now celebrated within the concrete walls of cities.
The enthusiasm may appear the same, but what’s missing is heartfelt affection, the earthy scent of fresh soil, and the lively, spirited troupes of dancers and drummers. The existence of Bihu now seems confined to the stage. In villages, authentic Bihu is hardly found anymore. What little remains has shifted toward city life, glimmering in the dazzle of modernization. Due to the promotion of Bihu songs accompanied by modern musical instruments as traditional, the rural essence and national pride are diminishing.
Bihu once involved the playful sounds of spinning wheels, bathing of cattle, paying respect to elders, preparing yarn and weaving for weeks in advance, visiting homes while singing Huchari, and enjoying communal feasts with the offerings collected—these traditions are now memories. On the other hand, Western fashion dominates society today, but during Bihu, the simple Assamese attire still reflects the spirit of heritage and tradition.
However, the recent rise of stage Bihu has brought an unspoken competition of colors. The joy and vibrancy of Rongali seem lost amidst the glitz of Western elitism. Change with time is natural, but not at the cost of tradition. Although modern influences have broadened the reach of Bihu, distorted presentations now threaten the preservation of folk culture.
To safeguard Bihu’s essence, thoughtful and aware individuals connected to folk arts must prioritize theoretical and practical concerns. Otherwise, alongside the decline of Bihu culture, the Assamese national life itself risks fading. Yet, from the Assamese heart, Bohag still arrives, pouring green vitality. It overflows on both banks of the Brahmaputra, spreading far and wide. The nahar tree’s tender leaves bloom, welcoming the New Year.
Let us, in this moment, remove all hatred and malice from our hearts and greet the dawn with purity of mind. In the words of the patriotic Tarun Ram Phukan, Bihu has preserved the identity of the Assamese. It has fostered nationalism and inspired patriotism in the hearts of people. This very Bihu, through its year-long transformative journey, has strengthened body, mind, and soul.
