------ SALKHAN MURMU.

Our school headmaster got five daughters. After their marriage he still visited them with saris and asked all five separately not to mention about sari to other sisters at all and love the husband forever and ever. When the headmaster was sick there was a BIG MEALA in the house. Those ladies came to serve DADY with their kids and family. They realized his love for them equal and unique.

GOAL or AIM

There is a question mark for Majhi-Pargana & Manki- Munda whether they set aside a goal for the village or for the horhopon’s community. Those communities are good for, I think so-a)bongaburu, b)porob, c) bapla bhandan c) gal marao kiso, d) bicar –on the point of witch, handi nu tapam.

Below point could be considered for reflection:

Reforamtion> aiming at good moral life. Each individual is responsible for the family.

Working culture—head, hand and heart---

Finally we fall back to education. Majhi-Pargana & Manki- Munda did not initiate to educate people. This education is not of that degree of college. There is no platform where people come and discuss the issue and learn to confront the situation rather running away from the situation.

Horhopon travel :1HIHIRI PIPIRI2.HARATA,,,,,,,,,, till CAE- CAMPA,,,,,, none of theme thought JAL, JAmin JANGAL apna……

Forget about the ages   just see after SIDHU KANU what was the take up?

Another question is what kind of personality is made into-- Majhi-Pargana & Manki- Munda.

Again the schooling of the head is coming again and again look at MADARAASa. In one point hor wanted to be by themselves instead of learning from the situation.

Majhi-Pargana & Manki- Munda:

 if the administrative body is drunk in all the season of baha, bapla, bhandan,dibi kali,, how the hell is he going to lead the people and that is very practical point, people hate the character but only so called bearing administrative role people keep silence. In the case of company that kind of manager would have been thrown out immediately. Similarly in the case of BARABAU in thana or in case cm of the state.

Now not to blame any individual or history but that was the fate for horhopon.

Bond and unification:

On what ground Majhi-Pargana & Manki- Munda going to keep the villagers united………Faith? Morality? Human ethic? May be socialization, social being, without responsibility?

Faith could be ok, but distorted not organise for all family members to share together.

Muslim come running to mosque during prayer hour. Quran makes everybody to bow down.

There is a bond and unification in a concrete way Muslim people experience.

Over the years lots of homework not done step by step and therefore suddenly getting up and shouting for liberation, liberty sound painful.

I am sorry there are many good things are there with horhopon,, you know it,,,and you know more then what I have reflected, so please bear me as you go.

The issue is much more complicated and serous things in the life of horhopon.

1. Creed (dogma, doctrine)

2. Cult: (hereditary, traditional)

3. Code: (moral teaching, theology, philosophy)

May be as I think above mentioned disciplined were not clear and majority never bothered detail about ;;; however I am not suggesting to have them but in some level it is compulsory. Take for examples HINDU-all HINDUs do not have same understanding, creed, cult and code. North and south there is a difference again there are reformation stages,

Let us come back to horhopon

1. candobaba

2. Maranburu

3. Bonga( spirit- benevolent and malevolent )

4. jaher era.

5. Morkoturuiko.

I may be wrong, neat and clean reflection was not there, another possibility it was in my experiences elders

1.Manjhi haram

2.jok manjhi

3. godet'

4,paranik

5. Naike

 It was like their business and no one else. It was not sanctified with everybody bringing together and make it heart of the horhopon in daily life.

Oral tradition did not support and that is the tragedy we face today.

Apart from this there are some more factors;

1.Ojha

2.janguru

to secured life from

1. bongas

2.sickness

3. witches

Hor lived in stage of fear and death. It is still with us. Role of 1.Ojha

2.janguru was not clear so the bongas and all the sickness  were indicated to bonga or witches.

And the personality of double game for office holder  ---- Manjhi haram,2.jok manjhi’3. godet'

4,paranik,5. Naike and the same people can be 1.Ojha,2.janguru.

Above all lack of education made the things worse.

Balakuṛi

am do balakuṛi ạḍi saigať saigať em roṛa

ńapam pichạ balawa joharem johara

haṭ pata, bajare ekaliń botorama

balakuṛi kantem cekateń hiṛińmia.

Hanadom bon ńapamlenre kaṭhaṛem kulaťlia

Daraidom ma ar hom kulikan ona jo ko dole cekakeda.

balakuṛi amaḱ dular do maraṅburu lika ạḍi maraṅ

balawa johar johar teń laṅgayena mone ho loŗaoena.

JÂWÂI DHUTI

 Ceťlaka le dhutibina JÂWÂi

Cekateben taṛama? Ona miť

Jangatedo tinạḱben don baŗaia

Aleren hoponera caḱben duk kosṭeya?

Lahareben lạiale khać caḱle haronḱa

ạḍi sader biṭikan talewai

Mundrile hohoai reho ạḍi mundridoi baṅkana

Ekal dinạm hilạḱe ạrsi nakijoa setaḱ tora khoć

Ma tobe nondegibon ikạkaḱa

Enteť nuiaḱ met’dak’gi aleaḱ jingi

Cekatele ṭhelao pạsirgoť kia hahankarre

Cekate hoŗko ṭheć met’ha kole uduga/

Ruạ

bại bạitem laṅga kdińa

hoṛmo ma ekal  laṅga cabayen

banar ḍạbikin tiril bili lika lubus lubus

oko baṛai tinạḱ din coń jaṛaḱ.

reheť raṅ

haspatal raṅ okaṭaḱiń ńui

nowa ma janić ontor reaḱ ruạkan

nowa ma pasec’ dulaṛ baṅte ruạ

KAMASUTRA LESSONS:

Murder of Horhopon

 hoṛaḱ katha dikutem( bengoli) ola

cilikanam amdo?

akuaḱ hudisre sanam hoṛhopon bon

diku cabakowa.

oṛaḱ ko putaolika hoṛaḱ katha diku

tebon chapawa.

Bangla chapate ạkil budhan hoṛ

Diku lakai ḍoboḱama

Sukri jil ńelte methor ayu lika mui bedoḱa

Ar ho peṛakoi ataṅ daramkoa

Bramin, khatria, baisho, sudro lika,

hoṛtei roṛ ama hoṛ bankan lika

katha re soṛom sibil ceť ho banuḱa

aćaḱ motlab redo bangla te roṛme

hoṛ roṛdo boṅga suṛạ lika uku ukotei galmaraḱ

(protest against the idea of printing hoṛ roṛ in Bengoli word)

Among ourselves ( Dumka & Gorda)

From Pokhra chalk  i followed you

It was just after the breakfast

The time in Dudhhani tower 8.30am

you never looked back.

I run and run enjoying the fun

You were not seen under the sun

O lovely beauty

Got scared in SP college

By seening new railway track

Finally Guihajuri

 O lovely juri

Turned the road with trees and plants

Wild flower

We broke down to laughter.

It was a big argument

You never listen to me

Just damped in Karmidha

With your idri and Gussa.

I boiled and suffocated

Missing you in the air

I know it was not fair

You left me my dear.

Afternoon I reached Ramgar

I saw you leaning against the tree

You called me with your smile

I forgot walking the entire mile

After reaching Raghunathpur

I remember the childhood tour

The hardship on the way

That is what kept me alive all the way

Nowa dibirem hijuk kana se baṅ

amaḱ koioḱ hor re mińańa

hana dom ma bam hećlen

am baṅte hoṛmo ko lamjhaḱ cabayena.

Ceť ado onkam usạt kana

Cilie ruheťket mia

Ma am lagiť taben khạjạṛi ḍạlićre menaḱgia.

Tua dahi ona karahi rele potom akada.

Handha latar mone tam

Tabenhole huṛuṅkeda, jundra hole atakeda

guṛ, dặἯe  sanamaḱle teyarkeda

lặi ale nendai maha

guṛdaḱ tele aruṕ ader mia.

teńaṅ menaigia, bai calao hataṛoḱa

am hajuḱ eiote sukri jile ặguakať khalaḱre

arhoi menda bole, hặnḍi se buluṅdaḱ

jặṛuṛ khać, talabai ńam ạgua.

Haire Jiwi raṛeć  Cando baba

gidạr pidạr teń kisạṛ ena

jom nu teń reṅgećena

ma ńelkom,,,, marankoṛa

mại biṭi tako ho miť teko haraḱa nahaḱ…

ać baba ma Haṅdi bati regeie jobe ko

ma iń do ayu hoṛ kom jala

cekateń nunu akoaa

jom u ekal harun?

Jaher Belong to Whom?

Couple of months or more then that there was a sharing on Jaher raising questions that it belong to whom?

I am not interested to scratch wounded or hurt feeling but to clarify some of the terms as I feel.

Question

Is Jaher belongs to whom?

You or to me?

Similar question can be raised

Sky belongs to whom?

Since none of us are having access to it

There will be perpetual silence.

But not for JAHER!

Coin of the word JAHER done by santal

Before Christianity comes to India.

For any religion

There will be, CULT- CODE- CREED

I thought of elaborate them to understand JAHER argument.

The idea of inculturation

For any religions

 There will be effect on

CULT (material, object, space)

CODE- (Moral theology)

CREED (faith and doctrine).

To make at ease people

Through tangible adaptation of space

Which is more sacred in the name of Jaher?

 Jaher is sign of sanctified and purified place

In one   word Holy place

Question is how you keep the sacredness?

Question is not! Who is having or not having

But what value you attached to it?

The whole argument is                                                     

Why did you take this name Jaher?

This is mine.

This is ours.

Is it not greed, bias and selfishness over all playing from either side.

miru and som

You( river) are calling me now

At the evening, just before the night

O the beauty of you

Calm and quite, nothing to worry at all

Full of sands, water flowing

Silent trees around

Open sky the above

I am free with you

You never mind to tauch you

You never mind while lying on you

You never mind while leaving you

You are there whenever I come

Dirty paradise ( sumita and her verginity)

With freedom and beauty

Lily sprang up with sincerity

Tender and green spread everywhere

Whole creation praised and admire

How lovely the beauty

Got tremendous capacity

Passer by stand for awhile

Forgot to walk thousand mile

At night in darkness

When village sleep in happiness

Lily walks in dream

Unknowingly enjoy swim

Gardener never knew

But some flower along with dew

Noticed the reciprocate smile

When Lily dance and dine

Mosquitoes, flies and crane

All became Lily’s friends

That was the time of feast and celebration

Lily forgot its ambition.

some body special

You kept alive the beauty

Bubbling all around

Crossing music and sound

Glittering smile with sincerity.

Dark eyes and wet lip

Having no cliff

In the hair

It does not matter

Whether some body care

It is an outstanding personality

With genuine quality

To be simple and humble

praising nature:

O lovely your face (surface of the earth)

Filled with glory and grandeur

Let me have some pleasure and leisure.

The beauty of you (nature) is unlimited

With space, freedom and liberty

Why do you call me?

Again and again

Just to be with you

Doing nothing

But listing to you

Deep within my heart

not able to comprehend:

Some time I sit and sit and sit alone

Not knowing what I was thinking

But looking around so pleasant

so nice, sweet air, calm nature.

My heart bit goes on

But I could not comprehend my mind

Traveling from one things to other

I am not able to tell you.

What is my thought.

Still I like to be like that

Peeping into my self

Me and my word alone

Don’t you think so?

my Dad....

I saw my dad

Middle of the deep sleep

Came close to me and

Taping my head

As usual he used to do

In the age of three or four

While I used to climb on his shoulders.

He asked me-shall we go for a walk?

Without further resistance,

We walked few steps silent.

Not knowing I wondered-

What is the message!

 I saw a barren plant –

He continued –in your garden of love?

Usually I never replied to my father.

I maintained the deep silence.

I was killing time after hearing his concrete undefined question.

Though we walked together physically

My mind was roaming

Like an orphan

Hanging here and there under the tree

Aimlessly doing nothing

Very irritating to the task master

Who demand the work to be done?

Either now or after.

‘Cactus or any desert plant’- he forced me with look

-People keep them out of their door

But you have nurtured and cherished the barren life.

 Sometimes mushrooms come up

Without expectation of the gardener

Children sit around and examine the beauty of it

Some admire few plucked them

Children spend time

Here and now

Touching, smeling and crying.

Actually my father had hit the nail on the head

As I got up from the sleep

I saw the family framed picture

 Father is staring at me.

structural education-,talk, ideas, dream,

how hard it is to think
without adding a pinch of ink
we neglected ourselves the discipline
we grow up in freedom of doing nothing

in our childhood
parents did not teach us to confront
coming word of economy and politics
we roamed around, gada ari hat bajar.

all of sudden, many things breaking our heads
medicne, food, clothing, shelter
our tender heart enjoyed childhood to be freee
now we are loaded with worry and worry

where shal we start for remedy?
how shall we proceed?
what is the right path?
who will be our leader?

we are good in ourselves.
but while confrontine, we are dumb
fixing eyes on diku and talk.
we need to learn

we need to take the sowrd of taunge
make decision for our selves
let our children learn from childhood.
to face other, with good argument, logic,
children shouldn't  be oriented only for - don sogoi, sohrai, bapla, hat pata, dibi kali?

cry of horhopon

Why are YOU?
still kept us economically poor?
why didn't you sharpen our brain
to look for benefit and profit by bargain?

why don't you teach us to talk?
why are you so late to love us?
the way world expect of us.
to take initiative for battle, to grave the fertile land?

you taught us to love
and our sword got rusted
you asked us to be compassionate
mean time our land was lost
you taught us to sing and dance
some body misunderstood us.

you gave us paradise
to laugh, sing, dance, make marry
now who will carry our tears
loaded with sick and misunderstaning

we are like dry river
no more producing prosperity
our thought and reflection is limited by poverty
our aims are knocked out by NAMAL kami

token of love

I do not know how much my mother loved me,

These are the sweet memory I have, like jewel in the heart.

 My mother does not ask me anything in that regard now

Gone are those days of mine golden age.

That was the practical love of God in and through my mother.

Love, care, concern and what not. She did not go to school.

But she was to me brilliant, smart, wise confronted and convince the reality.

I do not know how to salute her courage and bravery.

She very often used the sword of suffering, sorrow and mourning

To ensure my growth in the aspect of food, shelter and clothing.

In the alter of my life-I recall how she sacrifice for me her life.

Like candle bit by bit she melted for me to give light.

Tears of heart is not enough

But to be with her, talk to her, accompany her

Presence is more then gold and silver.

Lord As you have blessed me. Please do continue.

modern engineering- 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.