Division among horhopon

Division among horhopon (concerning West Bengal not every where some portion)

This is my personal and individual experience. Let me confess in the beginning it self I may be wrong in my approach. You have 100/.right to disagree with me.  I am going to high light some of the aspect and I will be giving you exact feeling of mine the  way I felt of horhopon in and      around Burdwan, Bibhum, Bankura, Mednapur. Puruliya, Hooghly. My intention is not to bring division or mis -understanding but to slice some of the life style from two different angles 1] Dumko( who came down from Dumka district) and 2]Bugri( I do not know the meaning bu horhopon already settled in Bengal). This phenomenon is not universal however it is very much local perspective. Some horhopon in and around Burdwan came down from Dumka in search of work for livelihood since 1970. Local horhopn called them “Dumko”. Now do not mix up with horhopon in Malda, dinajpur, Murshidabad, kochbihar, jal paiguri, because I do not know about their situation. I am honestly referring from Burdwan, Birbhum, Bankura, Mednapur, Puruliya, Hooghly. This Dumko horhopon got their won ways of doing things, in a one word; their culture is different from horhopon who are already before 1970 or so. Now what is my point? My points are -art and music: you notice both the groups have musical instruments which are very unique and melodies. Musical instruments are little different in size and structures however there are good amount of similarity found in the root of all. There are similar kinds of title for the songs for both the groups however when they sing and dance it does not match one with the other. Titles of the songs are exactly as they are but the performance and rhythms are slightly different for the songs. Similarly for the steps for the songs, if you notice akhra ( field for the dance) combination of the male & female for the both the groups are different. In one group boys and girls dance together where as Dumko group boys usually go for (SOGOI). These will not be noticed by out siders ( diku). If you notice their houses and the art or architecture of it, definitely there is dissimilarity. Go for marriage all the different colour you can see from the beginning till end. Keep in mind I am not interested which one is good or bad. I am just analyzing my views. During the festivals or in daily life how they greet one another both the groups totally differ from one another. In relation, how they call their elders or younger ones or let us see some of the term used by one group---yu (mother) buri (young girl). Other group- gogo (mother), biti ( girl). It goes on as you go further. If you go for dress now is much better, earlier it was very much visible. Now local influence has taken over. In the issue of Bongaburu all the more complicated, however intention is the same but the ways of conducting and reciting with little different flavor and tone. Here also local Hindus influence is more seen while explains the supernatural beings. If you go for death ceremony there also, you will find death person is buried or burnt; again local influence of Hindus has filtered. One good thing I found in the ground of education we can talk with fellows (new generation students) who do not go for conflict but accept the each individual culture or custom and just enjoy the moment what ever group it may be. Now why did I bring all the none sense to acknowledgment, I feel these are factors really matters to many people (horhopon). As we widen these example and spread right from whole Jharkhand and down to Orissa. Therefore all problems arise from every angle. Surely there is a game of egos, prejudices, power, authority, authencity, historical identity and geoanthroplogy responsible for the divisions. As we go through face book we can see the colour and thought differ from one another. Please take it as you please.