DHULE

Holi holds deep cultural significance for the Pawara community. Known locally by various names like Huvi, Uvi, and Huvimata, this festival is celebrated with great enthusiasm, with preparations beginning a month in advance. For the Pawara people, Holi, which typically falls in March, is not just a seasonal event but a time to reconnect with nature, as the signs of spring appear, such as the orange blossoms on the palash trees.

The village Mukhya and the Pachpanchu (village council) instruct the villagers to collect firewood for the Holika bonfire. A bamboo pole, known as Danda, is placed at the village boundary, marking the area from which no wood can be taken until the festival. This practice is strictly observed, and any violation results in a fine. The Danda is considered sacred and is brought from the forest by selected villagers through a ritual involving puja and offerings.

As the festival approaches, young people in the village engage in a tradition called ‘Pawvi Pawane,’ where they dress in costumes resembling animals and perform dances. These costumes, made from materials like bear fur, peacock feathers, and bright paper, are a central part of the celebrations. The village gathers to watch these performances, accompanied by the beats of the dhol, madav, and other traditional instruments.

On the first day of Holi, the village erects the Holi stick and prepares the site for the bonfire. The night is filled with singing, dancing, and the rhythmic sounds of drums as the villagers celebrate together. The Holi fire is eventually lit in the early hours of the morning by an elder or a respected villager, with people offering coconuts, sugar bangles, and other items as part of the ritual.

The Pawara community also recounts a story associated with Holi, speaking of a king’s daughter named Holi who falls in love with a youth named Bhoganda. Despite opposition from the devas, Holi proves the strength of her love by walking through fire unscathed and eventually marries Bhoganda. This story is narrated during the festival, reinforcing themes of love, resilience, and tradition.

For the Pawara community, Holi is more than just a festival, it is a time to strengthen community bonds, preserve their cultural heritage, and pass on traditions to the next generation. It fosters a sense of respect, cooperation, and unity among the villagers while also providing an opportunity to celebrate their distinct identity and customs.

The Bhagoria Festival, also known as Bhongra Haat in some areas, is a cultural event celebrated by indigenous communities in Dhule district, Maharashtra, particularly the Bhil, Bhilala, and Pawara communities. It occurs annually in March, on the market day following Holi, and lasts for a week. The festival reflects the traditions and lifestyle of these communities.

A village is chosen to host the festival, ensuring it is accessible to all. Once selected, the same village holds the event every year. The festival centers around markets called haats, set up in villages across Dhule, where people trade farm products, handicrafts, silver jewelry, clay pots, and items for Holi rituals like pulses, sugar bangles, vermilion, coconuts, dates, incense sticks, and kumkum. Women also purchase fruits, new clothes, household utensils, and shoes.

Music and dance are key elements. On the village heads’ orders, drums and instruments like the Dhol, Madav, Thawi, Kundi, and Vaigere are brought to the haat. Each village displays its drums in an open space, leading to an informal drumming competition as participants try to outperform each other. Village heads join in, leading a rally on the main road, with drummers from other villages lining up to play and dance in turn. Participants move to the drumbeats, often carrying decorated weapons, while the drums are adorned with intricate designs. These instruments, central to Pawara culture, are showcased to spark children’s interest in music.

A notable custom involves young men and women applying colored powder to each other’s faces to express interest in marriage. If both agree, they may elope, and the community later recognizes their union. Among the Pawara, no other social activities occur during the five days following Holi Danda or until the final Holi celebration, a rule strictly enforced with penalties for violations.

The festival began centuries ago as a harvest celebration, marking the end of the farming season. It provided a space for trading goods and arranging marriages. The name “Bhagoria” or “Bhongra” may come from “bhag,” meaning “to run,” tied to the eloping tradition. Historically, disputes over drumming or dancing sometimes led to conflicts, worsened by alcohol, causing injuries or even deaths. Increased education and awareness have reduced such incidents today.

In the past, people traveled to the haat on foot or by bullock cart, wearing traditional attire. Now, they use motorcycles, cars, tractors, bicycles, and buses, and clothing blends modern and traditional styles, reflecting the Pawara community’s adaptation to changing times.

The Indal festival is a significant mannat poora karne ka festival (vow-fulfilling festival) among the Pawra people. It is not celebrated in every household but is specifically organized by individuals who have had their mannat (promise) fulfilled by Indi Raja. When someone’s wish is granted, they are required to hold the Indal festival for five consecutive years to honor their vow and complete their obligation. Bhakts, adhering to their customs, gather with dhol, madal, and other traditional instruments to celebrate. The event includes nritya, lok-geet, and natak depicting the itihaas of Indi Raja. It serves as a major social gathering where family members and villagers unite to take part in the festivities.

The origins of the Indal festival are rooted in a Pawra katha. In a certain village, a wealthy couple, Kumbadanu and his wife Burmavajan, lived a comfortable life but remained childless. Despite their prosperity, they felt incomplete.

One night, chors robbed them of all their possessions, leaving them in despair. Overcome with grief, Burmavajan turned to her bhai, Indi Raja, a revered figure known for his wisdom and deep connection to prakriti. Moved by his sister’s plight, Indi Raja offered a unique solution. He instructed her to find the sabse pakka aam (ripest mango) on a tree, strike it with a lakdi, and collect the fallen fruit. However, as she tried to pick them up, the mangoes mysteriously reattached to the tree. Indi Raja reassured her and advised her to gather only those mangoes that had completely fallen.

As Burmavajan returned home, she realized that two mangoes were missing, which were stolen by the kumharin (potter’s wife) at whose house she had stayed overnight.

In time, Burmavajan gave birth to three children, each named after different parts of the mango: Rosirayu (depicting ras, mango juice), Chutirayu (depicting chutney, mango salt), and Gutirayu (depicting gutli, mango kernel). Meanwhile, the kumharin also bore two children from the stolen mangoes, Kumai and Kunduranu, further enriching the family.

With their santan and restored fortunes, Kumbadanu and Burmavajan were filled with joy. In gratitude, they sought Indi Raja’s aashirwad. Pleased by their bhakti, Indi Raja declared that he would grant mannat to anyone who sought his help.

The Indal festival continues to be celebrated among the Pawra people with traditional puja, bhajan, sangeet, and bhandara.

The Kanbai festival, dedicated to the gram devta of Khandesh, is celebrated on the first Sunday after Nag Panchami in the month of Shravan. As one of the major festivals in Khandesh, preparations begin fifteen days in advance. On this day, married women (Suvasinis) install the murti of Kanbai Mata. The garbhagriha and the mandap are adorned with floral garlands and illuminated with vibrant lighting. A coconut is placed on the Kalash, and with the addition of a nose ring and eyes, the murti is given the form of Kanbai Mata. The puja involves the use of 107 types of plants and water from seven rivers.

The Kanbai festival lasts for one and a half days. On the first day, the murti of Kanbai is ceremonially installed, followed by puja. The next morning, on Monday, the murti is immersed with much fanfare. The immersion procession is a major highlight, with bhakts deeply engaged in the celebrations.

After the installation of the Kanbai murti, family members spend the night singing and dancing to folk songs in the Ahirani language, expressing their devotion. On Sunday morning, 'Rots,' a special sweet dish similar to Puran Poli, are prepared. The Rot Prasad holds special significance and is consumed only by family members. It is not distributed to outsiders as prasad. However, a separate prasad is prepared for bhakts who come from outside the family to participate in the puja. On the second day, a grand immersion procession is taken out.

In the Pawara community, the second day of Holi marks the beginning of a tradition known as Phag or Denagi. Starting from the first day of Holi, this practice continues for five days, with the fifth day being called Pachavi. Phag, meaning donation or subscription, involves the Budla performers dancing through the villages and collecting food, grains, pulses, money, and liquor.

Following the Budla, villagers, including children, dress in various costumes and use different instruments as they move through the village, gathering alms. Traditionally, people observing Pavvi would follow specific vrats and dietary practices for a month. After the fifth day of Phag, they would gather for a samuhik bhojan (community meal), with the leftover food distributed equally among all.

During Phag, the performers entertain the villagers with various arts, acts, comedy, drama, and dance, often in playful and humorous forms. Children are sometimes frightened by the performers, while others mimic their actions and playfully tease one another.

Naamsaptah is a week-long jatra held in honor of Samarth Khandoji Maharaj on his punyatithi. This event has been observed for over 195 years and is centered around the Shree Vitthal Mandir, where bhakts also offer puja to Rukhmini Mata. The jatra features various traditional performances known locally as "soang," depicting scenes from narratives like Shiv-Parvati, Rakshas Vadh, and the Ramayan.

The Balaji Rath Yatra began nearly 168 years ago, initiated by eight bhakts, including Kailas Wasi Vallab Kashiram Tambad, Hemlal Gujarati, and Keshav Deshpande. In 1940, Madhavrao Tambad constructed a large house and the Balaji Mandir specifically for this festival. However, in 1978, an accident occurred during the Rath Yatra, leading to its suspension for several years. After 13 years, in 1991, a group of dedicated followers came together, raised funds, and revived the Rath Yatra. A distinctive feature of this festival is the 33-foot-tall rath, the tallest in the state. Tradition holds that every bhakt should pull the rath for at least 5-8 steps to receive aashirwad from Balaji Bhagwaan.