Kumaoni/Kumauni
(कुमाँऊनी)
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| Nain Singh Rawat, Harish Rawat, Sumitra Nandan Pant, Mahendra Singh Dhoni, Ram Singh Dhoni, Govind Ballabh Pant, General B.C. Joshi |
| Total population |
| 3 million |
| Regions with significant populations |
| Primary populations in:
Populations in:
Other:
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| Languages |
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Kumaoni, Hindi
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| Religion |
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 Hinduism
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| Related ethnic groups |
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Indo-Aryans, Rajputs, Brahmins, Garhwali people
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Kumauni or Kumaoni (कुमाँऊनी) are people from Kumaon region of Uttarakhand, India.
They include all those who speak the Kumaoni language or any of its numerous dialects, living in the Almora, Bageshwar, Champawat, Pithoragarh, Nainital, Dehradun, Udham Singh Nagar, Pauri districts of Uttarakhand, India.
Significant populations of Kumauni people exist in Uttar Pradesh especially in Lucknow, Allahabad, Bijnor, Kanpur, Assam, Bihar, Delhi, Madhya Pradesh; Maharashtra, the Punjab, and some regions of Himachal Pradesh like Solan and Nahan.
There is evidence that the hills of Kumaon have been inhabited by mankind for millennia, and the people of Kumaon today are the descendants of different waves of migration to these hills which took place over centuries.
The Armed Forces and the Central Police Organisations have been the major source of employment for the people of Kumaon. The nineteen battalions of the Kumaon Regiment clearly reflects the participation of Kumaoni people in defending the frontiers of India.[1]
The word Kumaon is believed to have been derived from "Kurmanchal", meaning land of the Kurmavatar (the tortoise incarnation of Lord Vishnu, the preserver according to Hindu mythology). The region of Kumaon is named after as such.
The region was originally settled by Kols, an aboriginal people of the austro-Asiatic physical type who were later joined by Indo-Aryan Khas tribes that arrived from the north-west by the Vedic period. The Khas are typically thought to be descendants of the ancient Kamboj people who being of Iranian origin. The people of Kumaon are the descendants of these Khasa settlers.[2] The Khas are also believed to have arrived from Tajikistan and share some physical traits with the Tajik population.
Traditional Kumaoni society consisted of three estates[3] -
- Kumauni/Khas Rajput
- Shilpkars
- Brahmins
According to historians of Kumaun and Garhwal in the beginning there were mainly two castes: Khas Rajput and Silpkar. 60% of total population is Khas Rajputs . Brahmins are 5%, Pant and Joshi are used as surnames in Brahmins are mainly of plains origin who came during later migrations.[3]
Rawat, Adhikari, Bhandari Karki, Bisht, Khas, Singh,Kalakoti, Katyuri, Mankoti, Bhakuni [4] , Pathani, Chand, Chandel, Chandolia, Dhoni, Chaukotiya, Shah, Deo, Pal, Shahi, Negi etc. are frequently used Kumaoni Rajput surnames.
Khas Rajputs or Kumaoni Rajputs were mostly the administrative, military and land owning estates[5] they held land in lieu of military service. Brahmins the clergy and Shilpkars the artistes, businessmen and the artisans.[6]
Main article:
Katyuri KingsThe Katyuri dynasty was of a branch of Kunindas origin and was founded by Vashudev Katyuri.[7] Originally, from Joshimath, during their reign they dominated lands of varying extent from the 'Katyur' (modern day Baijnath) valley in Kumaon, between the 7th and 11th centuries AD, and established their capital, at Baijnath in Bageshwar district, which was then known as Kartikeyapura and lies in the centre of 'Katyur' valley. Brahma Deo Mandi in Kanchanpur District of Nepal was established by Katyuris king Brahma Deo. At their peak, the Katyuri kingdom extended from Nepal in the east to Kabul, Afghanistan in the west, before fragmenting into numerous principalities by the 12th century.[8] They were displaced by the Chand Kings in the 11th century AD. Architectural remains of the Katyur dynasty's rule can be found in Baijnath and Dwarahat. The Rajbar dynasty of Askot in Pithoragarh, was set up in the 1279 AD, by a branch of the Katyuri Kings, headed by "Abhay Pal Deo" who was the grandson of Katyuri King, Brahm Deo . The dynasty ruled the region till, it became part of the British Raj through the treaty of Sugauli in 1816. Katyuri king Brahma Deo one of the most powerful king in this time and they rule suceesfully .He help Rajputana at fight against Aafgan in 700AD.After that he divided the ruling area for there sons. One of the youngest sons know as Manral. He ruled in almora District and most ruling area is (Saldh) and (Bhikhaysen)[Chokhot].Chokhot divided in four area .[1] Mal chokhot.[2] Tal chokhot.[3] Charotiya.[4]Chakhotiya. In this area manral dominate and rule and maintain there importance in this area. Manral ruling at British age also they are brave family to rule.In this time they maintain there power and dignity. There main area is charotiya in village name is (Tamadhoun)the one of the most family to dominate this area . They divided there work area are(Thokdar and Maalgujar).Youngest brother in family know as Thokdar and the Elder brother know as Maalgujar.
Ferishta in his memoirs writes of the invasion of Muhammad bin Tughluq, Sultan of Delhi's armies directed towards the mountain of Karajal which lies between the territories of Hind and those of China.[9] The capture of this mountain was somehow to aid Muhammad in his still-cherished designs on Khurasan. Ibn Batuta states that Karajal was 10 stages from Delhi. Historians suggest that Karajal was reference to the Kurmachal, the Sanskrit name of the Kumaon hills it is also stated that the invasion was successfully repulsed and according to Ibn Batuta only 3 horsemen came back to tell of the disaster wreaked upon them by the hill-tribes of Kumaon (Karajal). Later, through diplomacy a successful treaty was drawn up and the tribes became tributaries and trading partners of the Sultanate.
In the ancient period between 1300 AD to 1400 AD, after the disintegration of the Katyuri kingdom of Uttarakhand, eastern region of Uttarakhand (Kumaon and Far-Western Region Nepal|Far-Western Region of Nepal which was a part of Uttarakhand then), divided into eight different princely states i.e., 1. Baijnath-Katyuri, 2. Dwarhat, 3. Doti, 4. Baramandal, 5. Askot, 6. Sira, 7. Sora, 8. Sui (Kali kumaon). Latter on, in 1581 AD after had a defeat of Raika Hari Mall (maternal uncle of Rudra chand) with the hand of Rudra Chand all these disintegrated parts came under King Rudra chand and the whole region was named as Kumaon .
Main article:
Chand KingsThe Chand kingdom was established by Som Chand, who came here from Kannuaj near Allahabad, sometime in the 10th century, and displaced the Katyuri Kings (कत्यूरी नरेश), originally from Katyur valley near Joshimath, who had been ruling the area from the 7th century AD. He continued to call his state Kurmanchal, and established its capital in Champawat in Kali Kumaon, called so, due to its vicinity to river Kali. Many temples built in this former capital city, during the 11th and 12th centuries exist today, this include the Baleshwar and Nagnath temples. They had brief stints with the Rajput clans in Gangoli and Bankot then predominant there the Mankotis of Mankot, the Pathanis of Attigaon-Kamsyar, Kalakotis and many other Khas Rajput Clans of the region. However they were able to establish their domain there. One of most powerful ruler of Chand dynasty was Baz Bahadur (1638–78) AD, who met Shah Jahan in Delhi, and in 1655 joined forces with him to attack Garhwal, which was under its king, Pirthi Shah, and subsequently captured the Terai region including Dehradun, which was hence separated from the Garhwal kingdom. Baz Bahadur extended his territory east to karnali river. In 1672, Baz Bahadur, started a poll tax, and its revenue was sent to Delhi as a tribute. Baz Bahadur also built the Golu Devata Temple, at Ghorakhal,[10] near Bhimtal, after Lord Golu, a general in his army, who died valiantly at war. He also built famous Bhimeshwara Mahadev Temple at Bhimtal. Towards the end of the 17th century, Chand Rajas again attacked Garhwal kingdom, and in 1688, Udyot Chand, erected several temples at Almora, including Tripur Sundari, Udyot Chandeshwer and Parbateshwer, to mark his victory over Garhwal and Doti, the Pabateshwar temple was renamed twice, to become the present Nanda Devi temple.[11] Gyan chand, the king of kumaun ascended the throne in 1698. In 1699 he attacked garhwal, which was under the king Fateh Shah. He crossed Ramganga river and plundered Sabli, Khatli, and Sainchar. In 1701, Fateh shah entered in Chaukote (now Syalde region with 3 part, Talla Chaukote (lower), Malla Chaukote (Upper) and Bichla Chaukote (middle)) and Gewar vally (region of Chaukhitiya, masi and dwarahat) as reply. The Kumaonis defeated the Garhwalis in the battle of Duduli (near Melchauri in Garhwal). In 1707, the Kumaon forces annexed Juniyagarh in Bichla Chaukot (syalde), and razed the old fort at Chandpur. Later, Jagat Chand (1708–20), defeated the Raja of Garhwal and pushed him away from Srinagar, and his kingdom was given to a Brahmin.[12] However, a subsequent king of Garhwal, Pradip Shah (1717–72), regained control over Garhwal and retained Doon till 1757, when Rohilla leader, Najib-ul-Daula, established himself there, though he was ousted soon by Pradip Shah.
Niranjan Malla Deo was the founder of Doti Kingdom around the 13th century after a fall of Katyuris Kingdom. He was the son of Last Katyuris of united Katyuris kingdom. Kings of Doti were known as Raikas. Latter on Raikas, after overthrow Khas Malla of Karnali Zone, were able to form a strong Raikas Kingdom in Far Western Region and Kumaun which was called Doti. So far, the historical evidence of following Raikas have been discovered; Niranjan Malldev (Founder of Doti Kingdom), Nagi Malla (1238 AD), Ripu Malla (1279 AD), Nirai Pal (1353 AD may be of Askot and his historical evidence of 1354 AD has been found in Almoda), Nag Malla (1384 AD), Dhir Malla (1400 AD), Ripu Malla (1410 AD), Anand Malla (1430 AD), Balinarayan Malla (not known), Sansar Malla (1442 AD), Kalyan Malla (1443 AD), Suratan Malla (1478 AD), Kriti Malla (1482 AD), Prithivi Malla (1488 AD), Medini Jay Malla (1512 AD), Ashok Malla (1517 AD), Raj Malla (1539 AD), Arjun Malla/Shahi (not known but he was ruling Sira as Malla and Doti as Shahi), Bhupati Malla/Shahi (1558 AD), Sagaram Shahi (1567 AD), Hari Malla/Shahi (1581 AD. Last Raikas King of Sira and adjoining part of Nepal ), Rudra Shahi (1630 AD), Vikram Shahi (1642 AD), Mandhata Shahi (1671 AD), Raghunath Shahi (1690 AD), Hari Shahi (1720 AD), Krishna Shahi (1760 AD), Deep Shahi (1785 AD), Prithivi Pati Shahi (1790 AD, 'he had fought against Nepali ruler with British in 1814 AD')
For some time the region was ruled by the Gorkhas. But People of Kumaon fought them valiantly with their courage, wisdom and their ever indomitable spirit. The people of Kumaon sued the British many times to help them overthrow the Gorkha rule. According to folklore when a British official was saved from the prison of the Tibetan Jongpong (Governor)of Taklakot in Tibet by some Kumaonis he pursued their case with the Resident at Delhi and convinced him to attack the Gorkhas in Kumaon. 4000 Kumaoni braves under Harakh Dev Joshi a chieftain of the Chand King (who was initially held responsible for the Gorkha invasion) joined the British. The British had so far been severely routed by the Gorakhas at several places (like the Battle of Jaithak and Malaun). But now the joint forces of Kumaonis and British struck the Gorkhas. Battle of Syahidevi resulted in a complete route of the Gorkhas at the hands of the British assisted by the Kumaonis, the Gorkha Subba (Governor) fled and so did their commanders, Almora was liberated The Gorkhas, who earlier seemed invincible, were finally defeated and the way for the liberation of Garhwal from the oppressive Gorkha rule was opened. The British realised through this war the potential of military expertise of these hillmen. Inspired by their bravery the British granted on the people of Kumaon the title of martial race. They heavily recruited from them and the result was the Kumaon Regiment (Earlier the Hyderabad Regiment which consisted mostly of Kumaonis).
Later, the region was annexed by the British in 1815, and was governed for seventy years on the non-regulation system by three administrators, Mr. Traill, Mr J. H. Batten and Sir Henry Ramsay. The Kumaon Regiment was established at Ranikhet in 1813, it still gets its recruits from Kumaonis of Kumaon division and Ahir from the plains.[13]
There were widespread opposition against British rule in various parts of Kumaon. The Kumauni people especially Champawat District rose in rebellion against the British during the Indian Rebellion of 1857 under the leadership of Kalu Singh Mahara.[14]
In 1891 the division was composed of the three districts of Kumaon, Garhwal and the Tarai; but the two districts of Kumaon and the Tarai were subsequently redistributed and renamed after their headquarters, Nainital and Almora.
Gandhiji's advent sounded a death knell for the British in Kumaon. People now aware of the excesses of British Raj became defiant of it and played an active part in the Indian Struggle for Independence.
Gandhiji was revered in these parts and on his call the struggle of Saalam Salia Satyagraha led by Ram Singh Dhoni was started which shook the very roots of British rule in Kumaon.[15] Many people lost their lives in the Saalam Satyagraha due to police brutality. Gandhiji named it the Bardoli of Kumaon an allusion to the Bardoli Satyagrah
Many Kumaonis also joined the Azad Hind Fauj led by Netaji Subhash Chandra Bose
Their Kumaoni language forms the Central subgroup of the Pahari languages.
Kumaoni is one of the 325 recognized Indian languages, and is spoken by over 2,360,000 (1998) people of Indian states of Uttarakhand – Almora, Nainital, Pithoragarh, Bageshwar, Champawat, Rudrapur (Udhamsingh Nagar) districts; Assam; Bihar; Delhi; Madhya Pradesh; Maharashtra and Punjab, besides being spoken in some regions of Himachal Pradesh and Nepal.
Amongst its dialects, the Central Kumauni is spoken in Almora and northern Nainital, North-eastern Kumauni is in Pithoragarh, South-eastern Kumauni is in South-eastern Nainital, Western Kumauni is west of Almora and Nainital.
UNESCO’s Atlas of the World's Languages in Danger designates Kumaoni as language in the unsafe category and which requires consistent conservation efforts.[16]
In all, there are 20 dialects spoken in the Kumaon region, including, Johari, Majh Kumaiya, Danpuriya, Askoti, Sirali, Soryali, Chaugarkhyali, Kumaiya, Gangoli, Khasparjia, Phaldakoti, Pachhai, and Rauchaubhaisi.
Note: Baitada Dialect and Askoti Dialect are almost similar dialect.
Scholars also consider the heavy influence of Kumaoni on the Palpa language of Nepal.
- Tibeto-Burman (NOT dialects of Kumaoni; these non-Indo-European languages are indeed spoken in Kumaon)
- Runglow or Runglu i.e. Rungboli (dialect)
- Darma lu
- Bangba lu
- Byankhu lu
Usually selected at the namakarana saṃskāra or the traditional naming ritual practised among Hindus which suggests the starting word for the newly born child’s name according to the almanac or the panchangam and according to his zodiac or Rashi.
There is a huge variety in surnames among the Kumaonis. Surnames are usually clan names. Rajput clans Bisht, Rawat, Karki, Negi, Pokhariya, Manral, Bhakuni[18] , Adhikari, Pathani use their clan names as surnames. These clan names often signify
- place of origin like Boras of Borarau, Bhakuni of Bhakuna, Kairas of Kairarau, Phaldkotiya of Phaldkot, Dhapolas of Dhapolasera and so on.
- historical occupation like Negi were historically revenue officials literally collectors of Neg or revenue, Bhandari literally treasurer.
This led to an immense variety of surnames in the region. Married women in the rural areas use the surname Devi (Devi means goddess) irrespective of their Surname or caste e.g. Hema Devi, Deepa Devi.
Middle names were the identification of the caste group one belongs.
- Singh was used by the Rajputs like Mahendra Singh Dhoni,Santosh singh karki, Bhagat Singh Koshiari,Ashok Singh Bisht.
- Chandra, Ballabh, Dutt were used by Brahmins Narayan Dutt Tiwari, Kishan Chandra Pant.
Diminutives or nicknames were common in rural as well as urban areas. Especially in rural communities where there were a lot of similar forenames and the clan name i.e. the surname and the middle name was the same within a village, therefore nicknames and hypocorism or child talk were essential for identification. Some usual nicknames
- Mohan Mohaniya
- Harish Hariya, Harua, Hari
- Narayan Narua, Naru, Nari
- Vinod Binua, Binu, Binni
- Deepa Dipuli
- Khimraj Khimu
- Prem Peru
- Prakash Parua paru
People older than one were called by attaching the corresponding relationship in front of their names. Commonly used suffixes are
- Da for an older man of the same generation e.g. Bhagat becomes Bhagat da (da signifies dajyu or elder brother), Harish becomes Harda
This is even popular in the local electronic and print media
- Ama for elderly women e.g. Bhagwati becomes Bhaguli Ama
- Bubu for elderly men
- Di (meaning elder sister) for older women of the same generation.
- Ija for mother.
Teknonymy is extensively practised in the rural areas especially for married women who are identified through their husband or eldest chidren
- husband therefore e.g. Mohan’s wife will be called Mohaniya Saini (Saini means wife)
- eldest chidren e.g. Narayan’s mother will be called Narua Ij (Ija means mother)
The culture of the present Kumaon is a blend of influences from the indigenous population as well as from the immigrants to this region. Consequently, the myths, dialects, languages, folk literature, festivals, fairs and forms of artistic expression are examples of the creative influences of the different cultural groups that constitute Kumaon.
Every peak, lake or mountain range is somehow or the other connected with some myth or the name of a God or Goddess, ranging from those associated with the Shaiva, Shakta and Vaishnava traditions, to local Gods like Haru, Saim, Golla, Chhurmal, Kail Bisht, Bholanath, Gangnath, Airy and Chaumu. The protagonists of the epic, the Pandavas, are said to have ended their life on earth by ascending the slopes of a peak in Western Garhwal called Swargarohini – literally, the 'Ascent to Heaven'. Temples are dedicated to the nine famous Goddesses, other local Goddesses, Bhairava, Surya and Ganesh. The temples at Jageshwar, Bageshwar, Binsar, Thalkedar, Rameshwar, Pancheshwar, Baijnath and Gananath are devoted to Lord Shiva. The temples of Devidhura, Haat ki Kaali in Gangolihat, Pumagiri, Almora, Nainital, Kot Ki Mai and Kotgari Devi are associated with the Shakt tradition, while the region of Lohaghat – Champawat (Mount Kandeo) is associated with Kunna Avatar. This region also has two famous Sun temples.
According to Atkinson there were 35 Vaishnava and 250 Shaiva temples in British Kumaon. Eight Vaishnava and 64 Shaiva temples were dedicated to the Shakti or female form alone.
Although Lord Shiva's influence prevailed throughout Kumaon, mainly because of its proximity to the region of Panchkedars and Kailash – Mansarovar, this did not in any way hamper the influence of the local folk Gods and Goddesses. Although the tales of Nanda Devi and Naina Devi have now been linked together, they began as two different stories.[19]
Naina Devi (नैना देवी) is a name for the Goddess Parvati. According to the Jagars Naina Devi was established in Kumaon by the Katyuri queen Jiya Rani. On the other hand there is a myth which talks of Sati's committing suicide by jumping into a sacrificial fire, when she and Lord Shiva were insulted by her father Dakshaprajapati during a Yajnya, to which Shiva and Sati had not been invited in the first place. The myth goes on to say that while Shiva was taking Sati's body away, her eye fell down at a spot near the temple of Pashan Devi in Nainital. Therefore, according to myth Naina Devi is none other than the goddess Parvati. (It is the story that Sati was reborn as Parvati).
The folklore says that the King of Kumaon Raja Hemant Chand had two daughters Nanda (नंदा देवी) and Sunanda (सुनंदा देवी), both were said to be ansh-avatars or part reincarnations of the all-powerful Mother Goddess, they were married into another royal family but these two princesses being very young were unhappy and homesick in their new abode, they ran back to their own kingdom but were lost on the winding paths of the Himalayas they were then pursued by a Demon but evading capture they jumped into a river. Their earthly bodies perished but their divine souls came back to their maternal palace and were deified.
One more account vsays that Nanda Devi is the Ran Devi (रण देवी) or War Goddess of Kumaon invoked by the warriors in the battle field and was brought to Kumaon by Chand Raja Baz Bahadur after the defeat of Garhwal and was established in Kot Bhramri and Almora.
Some say that, Nanda Devi is the Greek Goddess 'Nana', who came to the Himalaya with the Indo – Greeks and Kushan Kings. However, the fact remains that Nanda Devi is typically a Kumaoni goddess and most popular in the region.
She along with her sister Sunanda are worshipped as the Isht Devi or the Patron Deities by all Kumaonis.
Bholanath (भोलनाथ) is the most popular and revered folk god of Kumaon. He is said to be an incarnation of Lord Shiva. According to legend, the Chand King, Udai Chand, disinherited his elder son because of his bad habits and gave the Kingdom to his younger son. After wandering for a long time the elder son came with his pregnant wife and settled down near Almora. The King had both of them executed. The son, his wife and their unborn child became ghosts and people started worshipping them. The original temple of Bholanath is at Champawat.bolanath is the kulankari god of kumaunis
there is some wrong facts in the above story. the bholanath in kumaon is a deity, who on that time was a sage (brahmchari) did not married. and the lady with him who had a child is brahmi (is a widow of a Brahmin)and was pregnant. The conspirators made the wrong and evil story in front of the king of "almora" who finally kill them & was burried at 8 places in Almora. 8 Bhairav temples were erected at these places in memory of diety & known as asht bhairav.
Golu Devta Temple, near
Almora
Gwalla is also called Goljyun (गोलज्युं), Golla or Golu. Banners and flags are hung up over many temples in honour of Gwalla. There are Gwalla temples at Champawat, Chitai and Ghorakhal, although the temple at Chitai is the most famous of them. The story about Gwalla talks of a local king who, while hunting, sent his servants to look for water. The servants disturbed a woman who was praying. The woman, in a fit of anger, taunted the king that he could not separate two fighting bulls and proceeded to do so herself. The king was very impressed by this deed and he married the lady. When this queen got a son, the other queens, who were jealous of her, placed a pumpkin in its place and the child in a cage and put the cage into the river. The child was brought up by a fisherman. When the boy grew up he took a wooden horse to the river and on being questioned by the queens he replied that if women can give birth to pumpkins then wooden horses can drink water. When the king heard about this, he punished the guilty queens and crowned the boy, who went on to be known as Gwalla devata. Golu devta is also known as the 'god of justice'; people of all ages, and beliefs come with their complaints, grievances often in letter form and stick them outside the temple. Earlier sacrifice of male goats was also done in huge numbers, but now it has been stopped by local s. Devotees also offer brass bells of different sizes.
Gangnath's (गंगनाथ) story is like the story of Bholanath. Gangnath was the son of king Vaibhav Chand of Doti (Western Nepal). He fought with his father and left his house when he fell in love with a Joshi Brahmin lady Bhana. Bhana's father/husband got Gangnath murdered by a blacksmith. When Gangnath took to harming people, they started worshipping him and Bhana. The jagar singers of Kumaon often tell tales about the love affair of Gangnath and Bhana. Gangnath temples are spread all over Kumaon. He is only god of justice.
Airy (ऐरी), whose eyes are said to be on the top of his head, is worshipped like the God Shani. His attendants, "Sau" and "Bhau" ride on dogs. Airy is said to take care of animals and it is in this form that he is worshipped. There are numerous temples of Airy in Kumaon but the main temple is at Byandhura.Female are never allowed to enter and not to worship in Airy Temple.
Kail Bisht (कैल बिष्ट) is said to be a generous folk god. The temple of this flute playing God is near Binsar. The story goes that Shrikrishna Pandey was given false reports about a love affair between his wife and a brave Rajput shepherd Kallu (Kail Bisht). The matter was brought before the king, who refused to have Kail Bisht executed when he saw the impression of a trident on Kail Bisht’s forehead and that of a Kadamb flower on his feet. However, later on Kallu was murdered by deception.
Chaumu (चौमू) is worshipped as a protector of animals particularly in the Jhulaghat-Pancheswar region. There is a story about a man who was going to Champawat with a Shivlinga in his turban. When he stopped to drink water he placed his turban on the road, but he could not pick it up again. Later on people started worshipping this spot. Bells and milk are offered in the temples of Chaumu at Chaupakhia (Wadda, Pithoragarh), Chamdeval (Pulla, Champawat), Pancheswar, Thathgaon (Almora), Dhamkuri, Surar and Santola (all in Nepal). These are basically the seats of seven brothers. Chamdeval is the principal seat of Chaumu.
Harish Chandra was a famous king of Champawat, who after his death was worshipped as the folk god Haru. Haru's mother's name was Kainar and he is said to be Gwall' s maternal uncle. The temples of Haru and Saim (हरू सैम), the god of boundaries, are generally together. Almost all villages have a 'dhuni' or sacrificial fireplace dedicated to Haru dev and Saim dev. His temple is situated at Kapkot (2–3 km from Lamgara market), 15–20 km from Almora district on Almora-Lamgra route.
Kotgari devi (कोटगाड़ी देवी)is believed to be the goddess of justice. Her temple is situated at Pankhu, 71 km from the district Pithoragarh on Thal-Bageshwar route.
Hokra devi (होक्रा देवी) is the isht devi of all Johar region of Kumaun. Her temple is on the hills of Munsyari near to the Namik glacier.
Malaynath (मलयनाथ) was son of Bhaglinga. He was a disciple of Guru Gorakh Nath. Golju was his classmate along with Bhagyalaxmi (who became the wife of mighty king of Chhiplakote). Malaynath ji is the Isht deva of all the peoples of Digtar (Didihat). His temple is situated on the top of Seerakot (सीराकोट), near to the Didihat Pithoragarh.
Betaleshwar is the isht devta of Kanalichina region district Pitthoragarh. It is believed that he is born from fire. Some temples of Betaleshwar are in Nepal also but the link among the two cannot be eatablished. Considered to be very powerful and according to a folk he even caused a landslide to move the Local Shiva temple to make space for his own temple at Siroli village, Kanalichina. The temple is also known as Mandap. Betaleshwar is also known as "Masanua".
Besides these, many other folk gods are worshipped in Kumaon e.g. Bhumia, Balchan, Nagnath, Bhandari Golla, Badhan, Narsingh, Lataul, Gabla, Chhurmal, kashin devta in Khawatari village.etc. Anyari and Ujyali are the popular goddesses. Garh Devis are to be found in cremation grounds and are worshipped on the night of Amavasya. There are also divinities like fairymothers or Parima who are worshipped
Although Bafaul, Ramol, Sangram Karki are also mentioned as folk heroes, they are not treated like gods.
Jaagar (जागर) falls in the category of ghost and spiritual worship, in the form of a folk song or at times combined with dances. Sometimes, Jaagar may also be in the form of Puja folk songs and are sung in .honour of the various gods and goddesses. There are more than 500 ballads on indigenous spirits, gods and goddesses, fairies and ghosts, the most famous Ganganath, Gorila, and Bholanath. The chief priest, Jagariya, fixes the time on which a jagar is to be performed. Around the burning fire, in a circle, are members of the village or family-suddenly the Dangariya or medium, slowly, and with measured drum beats, starts to invoke the spirit. Coupled with his singing, punctuated by the exotic drum-beats, and the shrill sound of the thali', the crescendo, builds up and drives the listeners into a trance. In a fit of ecstasy they leap, shout, tremble and jump. As they move around the fire, the Das starts to address them by the name of the spirit or spirits involved and asks the spirits, the questions that are sought by some families and the remedies. Usually the spirit demands a sacrifice of a goat or a chicken. The spirit is sent back to its Himalayan abode and the spell breaks-the dance and the ceremony is over. While in a state of trance the dancers lick red-hot pokers, or shove their hands into the blazing fire without being harmed. The instruments used are a big Drum (Dhol), a smaller Drum (Damua), Hurka and Thali.
At all auspicious occasions tilak made out of processed turmeric with akshat (Pithya) is put on the forehead. Village ladies are seen with a long pithya starting from the upper nose up to forehead. Various superstitions exists as common throughout the country. A black spot is put on the forehead of a child to ward away from evil spirits. Courtesy calls are made on days other than Tuesday and Saturday. Mourning calls are made exclusively on Tuesday and Saturdays. Visit to sick persons are not made on Tuesdays, Thursdays and Saturdays. Females do not pay visit to their mothers on Thursday. Elders are greeted by touching their feet with ovation of pailagon and responded by chirinjivi bhav or saubhagyavati bhav. Others are greeted with folded hands using Namaskar. Married women put round ingoor or sindoor on their forehead. On special occasions, married women wear huge golden nose ring called nath. Black beaded (Chareu) garland on their neck is considered to be the pious symbol of leading a married life for a woman. Golden necklace is commonly used but poor people use silver in the neck known as Hansuli. So far as the usual dress is concerned females wear sari but there is still a longing for the conventional dress of ghaghara-pichora . Every lady keeps it ready for ceremonial occasions. People live in houses made out of stone or bricks. Few old constructions are made out of wood also. Wood carvings which was very common in the past are now very rare. In Kumaon, roofs have slopes and roofing is done with the help of tin or slates of stone. In villages, animals live in ground floor called Goth and human beings in first floor. Hill temples are the monuments having mixture of deep sense of art and culture. Sculpture varies with the time of inception of the temple. The mode of worship is also different in many aspects from that of plains. These temples act as the nucleus of the social and cultural activities. Kumaon people organise Jagars to please local deities. Golu, Bholanath, Sam, Aidi, Gangnath are some of the local deities
After harvesting season people mostly relax, rejoice, dance and sing thus a festival is generated. At the transition of sun from one constellation to another Sankranti is observed. Each Sankranti has a fair or festival connected to it somewhere in Kumoun. Fooldeyi, Bikhauti, Harela, Ghee Sankranti, Khatarua, Uttaraini are the mostly observed Sankranties throughout the region. Other festivals have the bearings in the moon and the dates changed frequently in Gregorian Calendar. Basant Panchami, Shiv Ratri, Holi, Samvatsar Parwa, Ram Navami, Dashra, Batsavitri, Rakshabandhan, Janmastmi, Nandastmi, Deepawali etc. are some of the auspicious occasions.[20]
According to the Hindu religious texts, on the day of Uttarayani also called ghughuti in Kumaon (घुघुति), the sun enters the Zodiacal sign of 'Makar' (Capricon) from the Zodiacal sign of the Kark (Cancer), i.e. from this day onwards the sun becomes 'Uttarayan' or it starts moving to the north. It is said that from this day, which signals a change of season, the migratory birds start returning to the hills. On Makar Sankranti people give Khichadi (a mixture of pulses and rice) in charity, take ceremonial dips in holy rivers, participate in the Uttarayani fairs and celebrate the festival of Ghughutia or Kale Kauva. During the festival of Kale Kauva (literal translation 'black crow') people make sweetmeats out of sweetened flour (flour and gur) deep fried in ghee, shape them like drums, pomegranates, knives, swords etc. They are strung together and worn as necklace—in the middle of which an oragne in fixed. Early in the morning children wear these necklaces and sing "Kale Kauva.." to attract crows and other birds and offer them portions of these necklaces, as a token of welcome for all the migratory birds, who are now coming back after their winter sojourn in the plains.
The festival of Basant Panchami (बसंत पंचमी) celebrates the coming of the spring season. This festival, which also signals the end of winter, is generally celebrated during Magh (January – February). During this festival people worship the Goddess Saraswati, use yellow handkerchiefs or even yellow cloths and in a few places people put a yellow tilak on their foreheads. This festival also marks the beginning of holi baithaks.
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Kumauni HoliThe uniqueness of the Kumaoni Holi lies in its being a musical affair, whichever may be its form, be it the Baithki Holi, the Khari Holi or the Mahila Holi which starts from Basant Panchmi. The Baithki Holi and Khari Holi are unique in that the songs on which they are based have touch of melody, fun and spiritualism. These songs are essentially based on classical ragas. No wonder then the Baithki Holi is also known as Nirvan Ki Holi.
The Baithki Holi (बैठकी होली) begins from the premises of temples, where Holiyars (होल्यार), (the singers of Holi songs) as also the people gather to sing songs to the accompaniment of classical music.
The Khari Holi (खड़ी होली), is mostly celebrated in the rural areas of Kumaon. The songs of the Khari Holi are sung by the people, who sporting traditional white churidar payajama and kurta, dance in groups to the tune of ethnic musical instruments like the Dhol and Hurka.
The Holika made is known as Cheer (चीर) which is ceremonically made in a ceremony known as Cheer Bandhan (चीर बंधन) fifteen days before Dulhendi. The Cheer is a bonfire with a green Paiya tree branch in the middle. The Cheer of every village and mohalla is rigorously guarded as rival mohallas try to steal the others cheer.
Dulhendi known as Chharadi (छरड़ी), in Kumaoni (from Chharad (छरड़), or natural colours made from flower extracts, ash and water) is celebrated with great gusto much in the same way as all across North India.
Phool Dei (फूल देई) is celebrated on the first day of the month of Chaitra in mid March. On this day, young girls conduct most of the ceremonies. In some places this festival is celebrated throughout the month with the advent of spring. During this festival young girls go to all the houses in the muhalla or the village with plates full of rice, jaggery, coconut, green leaves and flowers. They offer their good wishes for the prosperity of the household and are given blessings and presents (sweets, gur, money etc.) in return.
On the first day of the navaratris (nine day holy period) of the month of Chaitra women fill baskets with soil and sow seven types of grains in them. The grains germinate symbolizing the future harvest. These yellow leaves, called Harela (हरेला), are cut on the tenth day and people put them on their heads and behind their ears. During the month of Chaitra (March–April) brothers send presents to their sisters. These presents are called Bhitauli (भिटौली).
Harela is peculiarly a Kumaoni festival to mark the advent of the rainy season. The celebration falls on the first day of Shravan. Ten days before the due date, seeds of either five or seven kinds of grains are mixed together and sown in pots inside the room, using small baskets filled with earth. The sowing is done either by the head of the family or the family priest. It is done ceremoniously. Water is sprinkled after worship. On the last day of the month of Aasarh, one day before the actual celebration of the festival, a kind of mock weeding is done with small wooden hoes. Gaily painted images of Shiva and Parvati and their off springs are prepared and worshipped on the Shankranti day. Green shoots Harela are placed on the head gear.
The significance of Harela lies in the fact that it provides an opportunity to the cultivator to test the qualities or defects of the seeds he has in his store. Another significance is that the festival is the occasion to give taken monetary allowances – pocket money to the young girls of the family.
However, the more popular Harela is the one that is celebrated in the month of Shravan to commemorate the wedding of Lord Shiva and Parvati and to welcome the rainy season and the new harvest. On this day people make Dikaras* or clay statues of Gauri, Maheshwar, Ganesh etc. and worship them. Even the overworked bullocks are given a rest on the occasion of Harela. People put the blades of freshly cut Harela on their heads and send them to their relatives and friends as well.
Khatarua (खतडूआ) is essentially the special festival of pastoral- agricultural society and celebrated on the first day of the month of Ashwin in mid September, and signifies the beginning of the autumn. On this day people light bonfires, around which children dance, holding aloft colourful flags. People take special care of their animals and feed them fresh grass. Cucumbers are offered to the fire of Khatarua, which is said to destroy all evil influences.
The victory of the king of Kumaon over Garhwalis is also said to be one of the reasons for the celebration of Khatarua. It is said that Kumauni soldiers carrying banners depicting a cow vanquished the enemy and bonfires were lit to declare the victory.
This festival is celebrated on the Krishna amavasya (last day of the dark half of the month) of Jyestha and on the day married women worship Savitri and the Bat or banyan tree (Ficus benghalensis) and pray for the well being of their spouses. Women observe fast in honour of Savitri and Satyavan and remember how Savitri through her intense devotion saved her husband from the claws of death.
Ganga Dusshera (गंगा दसरा) is celebrated on the Shukla dasami of the Jyestha (May – June). The sacred Ganges is worshipped on this day and Dusshera posters (dwarpatras or dasars), which have various geometric designs on them, are put up on the doors of houses and temples. These posters, once hand-written by Brahmins, are now printed. On this day people bathe in the holy rivers.
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Raksha BandhanThe people of the Kumaon, celebrate Raksha Bandhan and Janopunyu (जन्यो पुन्यु) on the Shravani Purnima, it is a day on which people change their janeu (sacred thread). On this day the famous Bagwal fair is held at Devidhura in district Champawat. Punyu in Kumauni means Purnima or full moon it is the purnima in which the sacred thread Janeu or Janyo is ceremonically changed. The Raksha Bandhan celebrations are same as in all across North India.
Main article:
VijayadashamiDasshera festival starts in Kumaon with the performance of Ramlila which is itself unique as it is based on the musical rendering of the katha or story of Lord Ram based on the theatrical traditions set by Uday Shankar while on his stay in Almora these traditions were further enrichened by Mohan Upreti and Brijendra Lal Sah. Known as the Almora or Kumaon style Ramlila has been recognised by UNESCO as one of the representative styles of Ramlila in India[21]
On the Dusshera day itself the effiges of Ravana and his family are burnt to signify the victory of good over evil.
The Hilljatra (हिलजत्र), which is being celebrated in some parts of Pithoragarh district, is essentially the festival of pastoralists and agriculturalists. In the developmental process, the aathon (eighth day of bhado) and Gawra Visarjan also became the part of Hilljatra. The festival, which basically came to the Sor valley from the Sorar (Mahakali) region of West Nepal, was first introduced in Kumaour village. The Jatra was also accepted by the people of Bajethi, another village near Pithoragarh town and with some modifications it was introduced in Kanalichhina and Askot regions as Hiran Chital.
The Hilljatra is related to ropai (the plantation of paddy) and other agricultural and pastoral labours of the rainy season (Hill = mud, Jatra = Jaat). It has also been connected with the victory of the Champawat ruler. There is another story that Kuru, the representative of a Chand King, who went to Sorar (Nepal) to participate in the hilljatra, was able to sacrifice a buffalo with horns covering the neck. The people became happy and wanted to present Kuru a gift.
Kuru thought of introducing this festival in Sor valley and asked for four masks, Lakhiabhoot, Halwaha, two bullocks, and one implement – the Nepali plough. In this way, the hilljatra was introduced in Sor.
In the first part of jatra, worship and the ritual sacrifice of goats is performed, and in the second part, different pastoral and agricultural activities are presented in a dramatic way. The masks are very expressive and this is the most entertaining part of the festival.
In the third and last part, the songs are recited with the performance of circle dance (Chanchari). It continues late into the night. The songs are traditional as well as new and popular. The hilljatra is a living tradition and all care should be taken to preserve its style in a rapidly changing society.
Fairs are organised on these occasions on certain places. The Uttaraini Mela at Chitrashila near Ranibag is observed on Makar Sankranti Day (Approx. 14 January). Kumaoni people feed the crows on Uttaraini day by saying ‘Khale Kaua khale Ghughuti Bada Khale’ . On Buddha Purnima Day, in the month of May, there is festivity near Budhansthli, while Bhimtal observes Harela Mela on 16th or 17 July. Baishakhi Purnima day brings rejoicing near Lokhamtal while Kainchi temple premises is gay on 15 June. Kakrighat, besides the Kosi river, on road to Almora, has Somnath Fair on the last Monday of Baishakh, Garjia is full of festivity on Kartik Purnima day in the month of November. Nandashtami Festival is observed with full devotion in the district, fairs are organised at Nainadevi temple Almora, Nainital, Bhowali and Kot Bhramri. Dwarahat Bikhauti fair, Sor valley's Hilljatra fair, Ganai-Gangoli's Baurani fair are other important fairs. The Kumaoni people use the fortnight of Shradha in late September or early October to remember their died ancestors.
Uttrayani fair is held in a number of places including Bageshwar, Rameshwar, Sult Mahadev, Chitrashila (Ranibagh) and Hanseshwar etc. on Uttarayani day. At Pancheshwar the dola of Chaumu comes down to the temple. The fair at Bageshwar attracts maximum people. Its commercial, cultural and political importance is still very high. Goods like iron and copper pots, baskets, casks, bamboo articles, mats, mattresses, carpets, blankets, herbs and spices are sold during this fair.
The Uttarayani fairs are often used as platforms by social and political workers and the Bageshwar fair specially has played an important role in all the local movements, as also in the freedom movement. In 1921 activists had given a call for the eventual eradication of the system of bonded labour known as coolie begar. In 1929 Gandhi ji came to Bageshwar. Many freedom fighters and folk singers have been closely associated with the Bageshwar fair. Even today the fair attracts a large number of people, who spend the whole night dancing and singing Jhoras, Chancharis and Bairas.
The Nandadevi fair is held at Almora, Nainital, Kot (Dangoli), Ranikhet, Bhowali, Kichha and also in the far flung villages of Johar (like Milam and Martoli) and Pindar valleys (like Wachham and Khati)and Pachar village in Bageshwar. In the villages of the Pindar valley people celebrate the Nanda Devi Jaat (journey) every year, while in Johari people come from far and wide to Danadhar, Suring, Milam and Martoli in order to worship the Goddess. In Nainital and Almora thousands take part in the procession carrying the dola (or litter) of Nanda Devi. It is said that the Nanda Devi fairs started in Kumaon during the reign of Kalyan Chand in the 16th century. A three day fair is held at Kot ki mai or Kot bhramari devi. The fair at Saneti comes every second year. Both these fairs are rich in folk expressions and many village products are brought for sale
This fair is held every year in November at Jauljibi, the confluence of the rivers Kali and Gori, which is a meeting place of three different cultures – the Shauka, the Nepali and the Kumaoni. This gateway to Johar, Darma, Chaudans and Byans was at one time, considered to be the central place between Tibet and the Tarai regions. Though this fair is primarily a commercial one, its cultural importance cannot be overlooked. People come even from Nepal to this fair in order to sell horses, ghee and foreign goods and take back foodgrains, jaggery etc.
A similar fair is held at Thal on Vaishakh Sankranti (14 April) and it attracts a large number of Shaukas. With the closure of the Indo – Tibet trade these fairs have lost their former importance.
It is celebrated on the Vishuwat Sankranti day and commemorates an ancient victory. On this day, the Bagwal is held at Syalde Pokhar in the old town of Dwarahat. People also celebrate the occasion with music, songs and dancing. One day before this a similar fair is held at Vibhandeshwar in which Lord Shiva is worshipped. The Syalde Bikhauti fair has been successful in retaining its old colour and gaiety to a large extent.
This fair, also on Vishuwat Sankranti day is held in the Shiva temple at Masi. It is a famous fair of Pali Pachhaun. Animals, specially bullocks and calves, are sold at this fair. On the same day a fair is held at Thal. In the summer the people in the valley of Ramganga (West), especially in Masi and Bhikiasen, celebrate the unique machhli utsav (the fish festival). The villagers bearing tumra come with Jaal, fatyav and hathiya to the river to catch fish. The fish festival is locally known as Dahau.
This fair is held in the compound of the Varahi Devi temple at Devidhura on the day of Raksha Bandhan. Devidhura is situated at a trijunction of Almora, Pithoragarh and Nainital districts and the fair is well known for its enchanting folk songs and dances as also for its Bagwal. During the Bagwal the two groups (khams) of people throw stones at each other while they try to protect themselves by using big roof like shields. Even watching the Bagwal is a truly thrilling experience. The Devidhura fair has maintained its old vigour.
- Megha Aa, (First Kumaoni Film).[22] Director Kaka Sharma, Produced S S Bisht, 1987[23]
- Teri Saun, (First film both in Kumaoni and Garhwali),[24] written, produced, and directed by Anuj Joshi,[25] 2003.
- Aapun Biraan (Apne Paraye) by Shri Kartikey Cine Productions. Produced By Bhaskar Singh Rawat. 2007.
- Madhuli by Anamika Film, 2008.[26]
- Daayen Ya Baayen is a Hindi drama film, directed by Bela Negi and produced by Sunil Doshi.[27]
Kumaoni theatre which developed through its 'Ramleela' plays,[28] later evolved into a modern theatre form with the efforts of theatre stalwarts like Mohan Upreti and Dinesh Pandey, and groups like 'Parvatiya Kala Kendra' (started by Mohan Upreti) and 'Parvatiya Lok Kala Manch'
- Trans World Radio (USA) – 7320 Hz (Shortwave)[29]
- In order to create a folk genome tank of Uttarakhand where one can find each genre and occasions in the form of folk music, and to bring the melodious folk from the heart of Himalaya on global screen, the very first internet radio of Kumaon/Garhwal/Jaunsar was launched in year 2008 by a group of non resident Uttarakhandi from New York, which has been gaining significant popularity among inhabitants and migrants since its beta version was launched in year 2010. This was named after a very famous melody of hills of Himalaya, Bedupako Baramasa O Narain Kafal Pako Chaita Bedupako[30]
Kumaoni food is very simple but very nutritious completely suits the hard environment. Pulses like gehet are fashioned into different preparations like ras-bhaat, chains, faanda and thatwaani all are unique preparations from the same pulse. Jhoi or curry seasoned with curd. Chudkani and jola made from bhatt pulses. Cereals like mandua with rice and wheat are popular. Aloo ke gutke is a very popular dist made of potatoes and is relished by the kumaoni people.
- ^ Kumaon Regiment. Globalsecurity.org. Retrieved on 2011-09-27.
- ^ http://books.google.co.in/books?id=z4JqgSUSXDsC&pg=PA285&dq=Khasas&hl=en&sa=X&ei=xvArT6WgCY7krAfyouDPDA&redir_esc=y#v=onepage&q=Khasas&f=false
- ^ a b [1]
- ^ Book Garhwal Himalaya By Author Ajay Rawat
- ^ [2]
- ^ [3]
- ^ Katyuri dynasty. India9.com (2005-06-17). Retrieved on 2011-09-27.
- ^ 9th–11th century. Uttarakhand.prayaga.org. Retrieved on 2011-09-27.
- ^ Full text of "History of India from the earliest times to the present day". Archive.org. Retrieved on 2011-09-27.
- ^ History of Nainital District The Imperial Gazetteer of India 1909, v. 18, p. 324-325.
- ^ Almora Temples www.uttaranchal.org.
- ^ History of Garhwal District The Imperial Gazetteer of India 1909, v. 12, p. 165-166.
- ^ Brief History of the Kumaon Regiment from official site of INDIAN Army
- ^ The Tribune, Chandigarh, India – Dehradun Edition. Tribuneindia.com. Retrieved on 2011-09-27.
- ^ मेरा पहाड़ (Mera Pahad) – सल्ट क्रांति- स्वाधीनता आन्दोलन का एक अविस्मरणीय अध्याय. Mera Pahad (2010-03-05). Retrieved on 2011-09-27.
- ^ [4][dead link]
- ^ Uttaranchal Dialects and Languages – Uttarakhand Worldwide – Kumaoni and Garhwali – Kumaon and Garhwal Dialects. Uttaranchal.org.uk. Retrieved on 2011-09-27.
- ^ Book Title Garhwal Himalaya Author Ajay Rawat published By M.L Gidwani Indus Publishing Company ISBN 81-7387-136-1 Mentioned Bhakuni Khas rajput caste
- ^ Folk Gods of Kumaon Uttaranchal Bhumi Devtas, Gram Devtas. Euttaranchal.com. Retrieved on 2011-09-27.
- ^ Uttaranchal Fairs and Festivals of Uttarakhand – Kumbh mela, Uttarayani, Nandadevi Raj Jat Yatra. Euttaranchal.com. Retrieved on 2011-09-27.
- ^ Ramlila – the Traditional Performance of the Ramayana UNESCO.
- ^ Kumaoni Cinema Pahari Shabdkosh.
- ^ First Kumaoni Film Bollywood Sargam.
- ^ The Times of India Teri Saun, 10 May 2003.
- ^ Film set in 1994 Uttarakhand Movement Nandadevi Campaign.
- ^ Maduhli Kumaoni Films at uttarakhandandbeyond.
- ^ Daayen Ya Baayen – Wikipedia, the free encyclopedia. En.wikipedia.org. Retrieved on 2011-09-27.
- ^ Indian Traditions Theatre at iloveindia.
- ^ Shortwave Language lists KUM Kumaoni/Kumauni.
- ^ Dr. Shailesh Upreti (Feb 23, 2011). "First e Radio of Uttarakhand". official. bedupako. http://www.bedupako.com/eradio.php. Retrieved 28 June 2008.
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