India’s Fairs and Festivals :India’s USP as a Tourism Product

In India culture is our high point from Tourism point of view, our unique selling preposition(USP) is our culture. Our fairs and festivals are integral part of our culture. Here is  a small list of fairs and festivals . They are India’s USP as a great Tourism Product.

India is worldly known as a land vibrant celebration; one can see the culture and life of India during the celebrations of various fair and festivals, celebrated with high sprit in each and every town in India. By and large the flow of festivals continues through out the year in India. There are noble cause and meaningful identity behind each fair and festival, based upon rituals, traditions, legends, monsoon, history, while many express devotion to the deities of different religions. There are religious fair, historical fair, long life marriage based festivals, animal worship fair, cattle fairs, monsoon fair, changing season fair, all festivals denote vivacity, colour, high sprit, dedications, ebullience, peace, power, humanity messages, appetizing food, sports activities, artistic performance, prayers and rituals. Obviously, when it comes to tourism, fair and festivals are on the priority among the tourists to coincide the trip to witness amazing festivals of India.

The major Celebration in India include Holi, Id, Christmas, Diwali, Pushkar Mela, Ganapati, Navaratri, Kumbh Mela, Republic day, Pongal, Onam, Surajkund Mela, Goa Carnival, Snake Boat Race, Desert Festival many more, and these fair and festivals reveals diverse regions, religions and communities. During these celebrations of the fair and festivals, each of them reflects the life style and vigour of the people. Most of the celebrations are based on rituals of prayers, exchanging goodwill, decorating houses, wearing new clothes, Jewellery, music, singing, and dance and feasting. .

All Indian fair and festivals have lots of diversity according to the culture, life style, language, religion of each states and region, like Durga Puja (Navaratri) is major festivals of West Bengal, Ganapati in Maharashtra, also in the western and eastern parts of India, Pongal in Tamilnadu, Onam in Kerala, Goa Carnival, Christmas and New Year in Goa, car Festival of Puri, Pushkar fair in Rajasthan, Snake boat fair in Kerala, Holi in North India, Kumbh Mela in Haridwar and Varanasi, republic day in Delhi, Diwali is the festivals which is celebrated with almost same sprit all over India.

If someone wants to see the deep roots of the culture, belief, life style, living, food, art, traditions of India, the fair and festivals are the window to view the true colour of India.

Pongal

Pongal is one of the most wonderful and harvest festival of Tamilnadu. India being an agriculture country, where 70% of population of India live in villages and depends on agriculture. Therefore most the big events of fair and festivals are related to cultivation. The festival alike Pongal are celebrated in all over India with different name, identity and rituals.

Makar Sankranti

Makar Sankranti is a Hindu festival. It is celebrated throughout India as a harvest festival when farmers bring home their harvest. It marks the beginning of the sun’s journey from Dakshinayana to northern hemisphere (the Uttarayan) when it enters the sign of Makar (the Capricorn). The Festival introduces kite enthusiasts world-wide .

Diwali

Diwali is one of most pulsating and greatest festival among the all the festivals of India, Diwali is celebrated with great enthusiasm all over India, this festival comes after 20 days of Dusshera festival on Amavasya (15th day of dark fortnight). India is known as melting pot of races and religions. Diwali is also mark as the beginning of Hindu . Mughals gave it a new fervour as Jashne Charaghha.

Holi

Holi also, known as Festival of Colors, Holi is the most anticipated festivals on the Hindu calendar. ‘Holi’ falls on the full moon, in the month of Phalgun, which spans the end of February and the beginning of March. Holi celebration begins with lighting up of bonfire on the Holi eve. Holi is a spring celebration and the exuberant ritual of putting color .Bhang(marijuana) is consumd and add fun and colour to Holi.

Dussehra

Dussehra also known as Vijaya Dasami is celebrated as a victory of Ram over Ravana. On this day in Satya Yug, Ram (the eighth incarnation of Lord Vishnu), killed the ten headed king of Lanka, Ravana who had abducted Rama’s wife, Sita. Dussehra is the last day of Navratri; it falls on the 10th day of the waxing moon during the Hindu month .

Tyagaraja Festival

The Tyagaraja festival is celebrated in the memory of Tyagaraja. Tyagaraja, a South Indian composer and saint was born in 1767. He has composed a number of Telugu songs in praise of Lord Rama. Many young poets and musicians are inspired by this man’s amazing work. Every year, South Indian musicians assemble at Thiruvaiyaru- 13 kms from Tanjore, to sing in his praise. People, young and old, sing in perfect harmony. The melody is such that one cannot remain untouched by its sheer devotion and divine resonance.

Ganga Sagar Mela

Gangasagar Mela is the largest and the most important fair celebrated in West Bengal. This fair is held where a nexus is formed by Ganga and Bay of Bengal. Hence the name Gangasagar Mela. This festival is a major attraction for millions of pilgrims from all over India. It is said that a dip in the Ganga purifies their ‘self’ and thus ‘punya’ can be. A special ‘puja’ is performed which is offered to the Sun God as a thanksgiving for good harvest. It is also believed that the girls who take the holy dip get handsome grooms and the boys get beautiful brides.

Vasanth Panchmi

The ceremonial welcomes spring when people, colorfully attired, especially in bright shades of yellow, dance, sing and make merry. In West Bengal, ‘Saraswati’ – the goddess of learning is worshipped. The festival is celebrated with great fervor in the university town of Santiniketan.

Shivaratri

All over the country, Shivratri is observed as the night, when Lord Shiva danced the ‘Tandav’ – his cosmic dance. Fasts and prayers mark the day and devotees throng the temples. The major Shaivite temples at Varanasi, Kalahasti (Andhra Pradesh) and Chidambaram (Tamil Nadu) are noted for their special celebrations.

Holi

Holi is one of the most exuberant Hindu festival that brings the message of the onset of spring. It is the festival of colors and is celebrated by throwing colored water and powder on each other. Huge bonfires are lit on the eve of Holi as its symbolic representation. The festival of Holi is being celebrated since centuries with the same zeal and zest. Bhang(marijuana is consumed in the festival and add fun and colour to the festival.

Gangaur

The most important local festival in Rajasthan, Gangaur celebrations last for eighteen days. It is dedicated to Gauri, a manifestation of goddess Parvati. The festival is celebrated by girls and married women throughout Rajasthan. The images of Gauri are ornamented and offerings are made. This is also an auspicious day for young people to select their life partners. Colorful processions with the town band playing, horses and elaborate palanquins make it a fascinating spectacle.

Teppam

Teepam is widely celebrated every year in Tamil Nadu from mid-January to mid-February during the full moon month which in Tamil is known as Thai. Fantastically dressed and bejeweled images of the goddess Meenakshi and her consort undaresvara are floated on rafts. All along the shore, the devotees chant hymns as a bevy of bands beat drums in tempo with their chants.

Desert Festival

The desert festival celebrated in the golden city of Jaisalmer has an aura of its own. The festival becomes lively with legions of puppeteers, acrobats, and folk dancers add splashes of color. Camel races are of great significance and camel polo is a big attraction. The turban-tying competitions and the best-dressed Rajput contests add to this three day long festival.

Nagaur Fair

Nagaur bustles with life during its annual cattle fair which is one of the largest in the country. Exciting games and camel races are part of the festivities. Owners of cattles from all over Rajasthan come and camp around the outskirts of Nagaur while they buy and sell animals. This fair is also famous for the various sports events that are organized in it, Tug-of-war, camel races and cockfights. At nightfall, folk music and songs bring out a magnificent musical touch to the quiet ambience of the desert.

Mahavir Jayanti

Mahasivratri marks the festival of Mahavira, the founder of Jainism. It commemorates the birth of Mahavira. It is mainly celebrated by Jains with great zeal and enthusiasm. They visit sacred sites and worship Teerthankaras on this day. The festival is celebrated on a large scale in Gujarat and Rajasthan.

Ram Navami

Ramnavmi celebrates the birth of Rama, a human incarnation of Lord Vishnu. Ayodhya and Pondicherry, the places which are said to have witnessed the events of Ramayana, are the main centers for this festival. Temples are decorated and prayers are offered. Chariot processions of Ram, Seeta and Lakshman are taken out from the temples with great zest.

Good Friday

This Christian festival marks the memory of the crucifixion of Jesus Christ. Just as it is celebrated around the world, Good Friday is observed in India, too, in April every year. All Christians attend Mass held in the churches on this day. Following Good Friday comes Easter Sunday, which is also celebrated with great enthusiasm and joy.

Easter

Easter commemorates the resurrection of Jesus Christ. It represents the victory of life over death. Easter is a celebration of Christ’s resurrection from the dead.

Vishu

Vishu is the New Year’s Day for the Keralites. The New Year is supposed to bring better knowledge and understanding between all humans. The festival is celebrated with much joyous and happy minds and forgetting all the differences.

Nau Roz

Nau Roz is Kashmir’s New Year’s Day. On this day, there is a general festivity and rejoicing throughout the state.

Goru Bihu

The Goru Bihu, the cattle festival is celebrated on the Hindu New Year’s Day that is April or May. On this day, the cattle are washed and decorated. They are smeared with turmeric and are treated to Gur (Jaggery) and Brinjals.

Naba Barsha

This festival is the New Year’s Day of the Bengalis. It welcomes the New year with early morning processions, songs and dance. Beautiful designs called Alpana are made on the floor by the house-wife.

Gudi Padva

Gudi Padva is widely celebrated in Maharashtra. The day is very auspicious for the people of Maharashtra. It is generally believed that any venture started on this day gives nothing but success.

Ugadi

Ugadi marks the beginning of a new Hindu lunar calendar with a change in the moon’s orbit. It is believed that Lord Brahma started creation on this day. Ugadi is the Telugu New Year’s Day. On this day mantras are chanted and predictions made for the New Year.

Puthandu

It is celebrated as the Tamil New Year’s Day. At Tiruvadamarudur near Kumbakonam a big car festival is held.

Cheti Chand

This festival reflects the tradition and culture of the Sindhis. It is celebrated as the birthday of Asht Dev. Hi is believed to be the community God of the Sindhis. His birthday falls on the second tithi (occasion) of Chaitra (the first month of the year according to the Hindu calendar). This day is considered to be very auspicious and is rejoiced with much pomp and splendor.

Buddha Purnima

Buddha Purnima, the birth anniversary of Lord Buddha, is celebrated by Buddhists all over India. But it is very popular in Sarnath and Bodhgaya. The Buddhists offer prayers in their temples on this day. The Buddha was born on a full moon day in the month of Vaisakh in 563 B.C. He achieved enlightenment as well as Nirvana on the same date.

Id-Ul-Fitr

Id-ul-Fitr or Ramzan Id marks the end of Ramzan, the month during which the Muslims fast everyday. Ramzan means the ‘festival of breaking the fast’. Fitr is derived from the word ‘fatar’ meaning ‘breaking’. Ramzan Id is celebrated on a day when the new moon appears. Prayers are offered in mosques and Idgahs and elaborate festivities are held. The festival is celebrated by the Muslims with great fanfare.

BAISAKHI

Held on first ‘Baisakh’- the 13th April – Baisakhi is one of Himachal’s most important festival. Rooted in the rural agrarian tradition, it bids a final farewell to winter. The Sikhs celebrate this as a collective birthday, filling the atmosphere with gaiety, music, dancing and good cheer. This festival is an opportunity in villages to enjoy with sheer abandon because they know that a season of hard work follows soon after which is the time for harvesting corn and other grains.

Karaga Naba

The dramatic festival of Karaga begins from the Dharmaraja temple in Bangalore. A devotee is chosen and a Karaga or a clay pot is placed on his head. The pot represents Shakti, the mother-goddess of archaic strength. The devotee has to balance the pot as he has a staff and a sword that occupy his hands.

Meenakshi Lalaynam (Chitra Festival)

This 10 day festival takes place at the Meenakshi Temple in Madurai, to celebrate the mythical marriage between Siva and Meenakshi. The Meenakshi temple is one of the most spectacular excessive displays of architecture on earth. The temple has nine towering gopurams and thousands of pillars, covered from top to bottom with some 30 million colorful carvings and gypsum images of gods, demons and animals.

Dhungri Forest Festival

The Dhungri Forest festival is celebrated at the Hadimba or Dhungiri temple in Manali. This four story wooden temple is located in the middle of a forest called the Dhungiri Van Vihar. The Goddess is worshipped by the local women, who arrive in their colorful dresses to perform the ritual dance before her in order to appease her. Legend states that the king who commissioned the temple was so highly satisfied with the results that he cut off the craftsman’s right hand to prevent him from duplicating it elsewhere.

Id-Ul-Azha Or Id-Ul-Zuha (Bakri Id)

Bakrid is celebrated with ritualistic fervor particularly in Andhara Pradesh. Bakrid is an important festival of Muslims falling in the last month of Islamic Calendar. The significance of the festival is the commemoration of the ordeals of Prophet Ibrahim. On this day prayers are held and goats are sacrificed.

Rath Yatra

This spectacular chariot festival is held at the famous Jagannath Temple at Puri. Images of Lord Jagannath – the Lord of the Universe, his sister Subhadra and brother Balbhadra are taken out in procession in three immense chariots. The procession or Rath Yatra draws huge crowds from all over the country.

Mela Hemis Gompa

A big fair is held at Hemis Gompa about 50 kilometers from Leh, to celebrate the birthday of Padmasambhava, the founder of Lamaism. The ritual dances by masked dancers are the main attraction, as are the main attraction, as are the local handicrafts.

Teej

This Rajasthani festival is celebrated by the women, on the third day of the moonlit fortnight of Shravan, in memory of Goddess Parvati’s departure to her husband’s home. Besides Rajasthan this festival is also celebrated in Bihar and Uttar Pradesh. In the morning Puja is performed. Later, in the evening Young ladies and girls dressed up in lehengas and chunaris to perform dandia dances.

Bonalu

The Bonalu festival is a major welcome for the people of the Telangana region. This festival is and old tradition and is celebrated with undiminished ebullience and religious ardency. This one-month long festival witnesses musical treats and ritualistic worship. The word “Bonalu” has been derived from “Bhojanalu” meaning food, which is offered to the Goddess. The prayers are offered to the village deities Yellamma, Mahankali, Maisamma, Pochamma, Gundamma. It is also an annual thanksgiving by the people to the Goddess for fulfillment of their vows.

Raksha Bandhan

Raksha Bhandan is celebrated on the full-moon day in the month of Sravana (July-August). The festival of Raksha Bandhan symbolizes love, affection and the feeling of brotherhood. On this day, sisters tie an amulet, the Rakhi, around the right wrist of their brothers praying for their long life and happiness. Raksha means protection, and in some places in medieval India, where women felt unsafe, they tied Rakhi round the wrists of men they could count upon, regarding them as brothers. The tradition of tying a thread or “rakhi” around the wrist to convey different feelings has been coming down through the ages since the Vedic times.

Naga Panchami

Nag Panchami is observed on the 5th day of the bright half of Shravan (July-August). On this day nag, cobras and snakes are worshipped with milk, sweets, flowers, lamps and even sacrifice. The image of Nag deities made of silver; stone, wood are first bathed with water and milk, and then worshipped with the reciting of the mantras.

Jhapan (Manasa) Festival

This festival is dedicated to Goddesses Manasa, the daughter of Lord Shiva. She is believed to be the divine leader of the fertility cult of snake worship. More popularly, it is celebrated as a festival of snakes. The biggest attraction of this festival is the deadly cobra.

Nanda Devi Raj Jat

The serene mountains of the Chamoli district of Garhwal reverberates with a flurry of festive activity during the Nanda Devi Raj Jat Yatra, a royal pilgrimage through the precipitous mountains, that has been in vogue since time immemorial. It is an important religious event mired in deep rooted religious tradition, folklore and mythology. The Yatra is associated with the legend of Nanda Devi, a Goddess held in reverence by the local inhabitants of the region.

Ganesh Chaturthi

This day is dedicated to the Lord Ganesha, the elephant-headed god of all good beginnings and success. Held annually, this festival is a ten day long event. The images of Lord Ganesha are installed and worshipped and on the last day these are taken in processions to be immersed in flowing water. The seafront at Mumbai, packed with people, is a spectacular sight.

Onam

Kerala’s most important festival is celebrated in the honor of the ancient asura king Mahabali. The occasion also heralds the harvest season. The decorating of houses with carpets of flowers, a sumptuous lunch and songs in praise of the golden reign of Mahabali, mark the ten day long festivities. A major attraction of the Onam celebrations is the famed snake boat races along the backwaters at Champakulam, Aranmula and Kottayam.

Janmashtami

Janmashtami, the birth of lord Krishna is celebrated with great devotion and éclat on the Ashtami of Krishna Paksh or the 8th day of the dark fortnight in the month of Bhadon, in the whole of north India. Raslila, a tableaux depicting scenes from Krishna’s life especially the love for Radha, is performed. In the evening, bhajans are sung, which end at midnight, the auspicious moment when lord Krishna was born. Thereafter, arti is done, prasad distributed and flowers showered on the idol.

Muharram

Muharram is the opening month of the Hijra year. The 10th day of this month (May) is honored by the Muslims of Kerala. Muharram marks the martyrdom of Imam Hussain, grandson of Prophet Mohammed. Taziyas which are bamboo and paper replicas of the martyr’s tomb, adorned with mica are carried throughout the streets of the city. The tragedy is expressed by mourners by beating their breasts and grieving over the murder of the Imam accompanied by drum beats. Fasting is an important ritual of this day.

BATKAMA

The festival of Batkama in Andhra Pradesh is the most aesthetic occasion. It is basically, a festival of flowers. Celebrated for about a month, The festival commences from the Ganesh Chaturthi and ends on the Dussehra Festival. Flowers are arranged on a square wooden plank or a square bamboo frame with the size of frames in a conical shape to form an apex on top. This little floral mountain represents and is worshipped as Goddess Batkama.

Dussehra

Dussehra or Vijay Dashmi is a very popular Hindu festival, celebrated with éclat throughout the country. It is observed on the tenth day of the bright halk of Ashvin (September-October). It is a ten-day celebration, commemorating the victory of Lord Rama over the demon king, Ravana. ‘Ramlila’ which is based on the epic story of Ramayana, is staged at various places in most of the cities and towns in northern India. During this performance the Ramayana is constantly recited accompanied by music. It presents a fine blending of music, dance, mime, and poetry before an enthusiastic and religious audience sharing every event of the story with the actors.

Id-E-Milad (Barah Wafat)

During this festival sermons are delivered in mosques by learned men, focusing on the life and noble deeds of the Prophet who was born on the twelfth day of Rabi-ul-Awwal, the third month of the Muslim year. The word ‘barah’ stands for the twelve days of the Prophet’s sickness. In some parts of the country, a ceremony known as ‘sandal’ rite is performed over the symbolic footprints of the Prophet engraved in stone.

Diwali

Diwali, the festival of lights, falls on ‘Amavasya’, the darkest night of ‘Kartika’. It symbolizes the victory of good over evil and the lifting of the spiritual darkness that envelops the soul. The festival commemorates Lord Rama’s return to his kingdom, Adyodhya after completing his 14 years of exile. The word Deepawali which means rows of lighted diyas (earthen lamps), brings a glow to the humblest home or the grandest houses. Sweets and gifts are exchanged between families and friends amidst the bursting of crackers. Doors are left open on Diwali for Goddess Laxmi. The festive occasion also marks the beginning of the Hindu New Year. Lord Ganesha who is the symbol of auspiciousness and wisdom worshipped along with Goddess Laxmi on this day.

Gurupurab

Gurupurab or Guru Nanak Jayanti is the birth anniversary of Guru Nanak who founded the Sikh faith. For two days and nights preceding the festival the Granth Saheb (Scriptures) is read. On the day of the festival, the Granth Saheb is taken out in a grand procession. The celebrations at Amritsar are the most impressive. Prayer meeting and processions are carried out particularly in Punjab. Sikh conduct ‘langer’ {distribution of food} in the Guru Dawara November: Govardhan Pooja A Hindu festival dedicated to the holiest of animals for the Hindus, the cow.

Pushkar Fair

This lovely and gigantic fair falls on the last day (Full Moon Day) of the Hindu month of Kartik (Oct – Nov) near the sacred lake of Pushkar. This beautiful lake surrounded by bathing ghats, has its religious significance, rooted in a myth. The fair is primarily dedicated to Lord Brahma, the creator and one of the holy trinity. The colorfully dressed people enhance the exuberant mood of the fair. The fair is the biggest camel market. Thousands of pilgrims gather here, to take a dip in the holy lake. Puppet shows are the other major crowd – pullers.

Nagula Chatvithi

Nagula Chavithi is celebrated on the fourth day after Deepavali, which falls on a New Moon day. On this day serpents are worshipped with great devotion and religious fervor. On this day women and children observe fast and worship snake god. Dressed in their festive best, they offer milk at the snake hills. On this day there is a great demand for snake hills. Some complete the ritual at home placing a picture or idol of a snake. Nagula Chavithi is celebrated twice a year during the months of Karthika and Sravanam. ‘Nagula’ means of the snakes and ‘Chavithi’ is the fourth day after every New Moon or Full Moon day.

Navratri

This celebration in honor of the goddess, the mother of the world, begins on the first day of Ashvin, and goes on for nine days. The goddess is the personification of Power, or “Shakti”. She is known by many names: “Kali”, “Laxmi”, “Sarasvati”, “Chandi-ka”, “Durga”, “Bhavani”, “Ambika”, “Ashtabhuja” (eight hands). Her main task is to punish the wicked. She is engaged in war, and weapons are in her hands. She sits on a lion. Her weapons are the “shul” (pike), “chakra” (wheel), “parshu” (axe) and “talvar” (sword). Kali is known as “Mahisha-surmardini”, the slayer of the demon Mahishasur. The fight against the demon begins on the first day until he is defeated on the ninth day.

VAIKUNTH EKADASHI

There are in all 24 Ekadashis observed by Hindus during the year. Vaikunth Ekadashi is observed in November and is celebrated in the honor of Goddess Ekadashi. People fast and pray to the goddess. In Maharashtra, pilgrims march in a procession, singing bhajans or devotional songs and assemble at the Vithal Temple in Pandharpur.

Sonepur Livestock Fair

The Sonepur Fair is held on Karthik Purnima (the full moon day) in the month of November in Sonepur (Bihar), on the banks of river Ganga. It lasts for a fortnight and the cattle are decorated for the occasion. It is Asia’s largest cattle fair where anything can be bought right from elephants to camels, buffaloes, goats and all sorts of four-legged creatures. The fair becomes a virtual explosion of colors, music, dances, magic shows, cattle, merchants and handicrafts as people from all over the world congregate to participate in this huge event. It has all the fun and hue of a popular fair, which has religious connotations as well and is enjoyed with a lot of jest and fanfare by all.

Christmas

Christmas is celebrated in India with great fervor. All the major Indian cities wear a festive look. Shops and bazaars are decorated for the occasion and offer attractive bargains. Carol singing, get-togethers and the exchanging of gifts enhance the Christmas spirit. Christmas parties launch off celebrations for the New Year, thus retaining the festive mood for at least a week.

Kumbh Mela

The Kumbh Mela is considered to be one of the most important religious events in India. The origin of the festival lie in the ancient belief in the conflict between the gods and the demons over the possession of the “Amrit Kumbh”, a pitcher filled with nectar.

This fair is celebrated in 4 places – Haridwar, Allahabad, Nasik and Ujjain. People, from all over the world, come to participate in this momentous event, drawn by their curiosity about the exotic traditions and the religious mysticism of India. A large number of sadhus gather on the banks of the Ganges to take a dip in the holy river and people bath at the ‘Har ke Pauri’ Ghat at Haridwar on this auspicious occasion. The noise baffles all description, the shout and cries of ash-smeared sadhus come mingled with the neighing of horses, the trumpeting of elephants, the grunts of camels, the bellowing of bulls, and as if these are not enough, there are gongs and drums beating, trumpets blaring, condishells blowing and bells ringing.

Phool Walon ki Sair

The Phool Walon ki Sair is a festival which is celebrated in the capital city of Delhi in India. Phool Walon ki Sair is a festival or a colorful procession of the flower sellers. In this festival, the Hindus and the Muslims participate with equal enthusiasm. The Phool Walon ki Sair festival is celebrated by everybody in Mehrauli in south Delhi.

Aligarh Numaish 

The Famous Aligarh Numaish (exhibition) was initially started as a horse fair for Nawabs. to display their wealth and lifestyles. In 1880, on suggestion of Raja Harinarayan Singh the event was named the Aligarh District Fair’ during the rule of the collectorate marshall. It is now called the ‘Rajkiya Krishi Udyog Pradarshini – Aligarh’. It is part of the life of the residents of Aligarhcity.The exhibition is held every year from 26th of January till 15th of February. This is awaited by the people of Aligarh with passion and excitement. Many families await this occasion for purchasing variety of stuff and fanciful items while the charm for the students of AMU has its own meaning.

Chhat Festival

The Chhath Festival is basically a major festival of Bihar, but is celebrated with equal devotion in Delhi and other parts as well. This festival, which honors the Sun God, is celebrated six days after the festival of Diwali. The Chhath puja celebrations do not include much fanfare, rather, it is a festival of prayer and propitiation that is undertaken with somberness.

Sufi Festivals

Qutub Festival of classical music and dance held during October in Qutub Minar Complex, Jahan-e-Khusrau festivals – Two Day Festival in Mehrauli.

Annakoot

Annakoot is celebrated which is devoted to feasting and Govardhan puja in the evening and rounded up next day by Bhaiya Dooj when sisters apply vermilion tika (auspicious mark) on the forehead of their brothers who reward them with money. On Dooj weapons, pen and inkpot are also worshipped.

Kite Flying Festival in Delhi

There is a special kite flying festival that is held in Delhi to commemorate the passion and enthusiasm for kite flying. The venue of the festival is near Palika bazaar at Cannaught Place. One festival, where you cannot miss being a witness to the festive spirit in the air, in the true sense of the term, is the Kite Flying Festival in Delhi.

Source(s) and Link(s):

IndiaTourism.net

Bharatonline

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Peopling Process of India: Technology and Occupational Change

India is a country remarkable for its diversity; biological and human. The biological diversity owes itself to the country’s position at the trijunction of the African, the northern Eurasian and the Oriental realm; its great variety of environmental regimes, and its relative stability of biological production. It is this biological wealth that has attracted to the subcontinent many streams of people at different times, from different directions; bringing together a great diversity of human genes and human cultures. Whereas in other lands the dominant human cultures have tended to absorb or eliminate others, in India the tendency has been to isolate and subjugate the subordinated cultures, thereby augmenting cultural diversity. This tendency to nurture diversity has been favoured by the diversity of the country’s ecological regimes [Gadgil and Guha, 1992].

New Picture

Racial Diversity of India

People migrate because of pulls from their destination and pushes in their homeland, often propelled along by some technological advantage. Thus in 16th century Europeans came to India in search of spices, pushed out by the little ice age that had gripped Europe, equipped with superior seagoing vessels and guns. That migration is well documented and understood; but it is the many earlier ones that have brought to India the bulk of human genes and cultural traits. It is our purpose in this paper to elucidate what we can of these many earlier migrations.

Role of Technology and Innovations

People have of course migrated out of India as well, but these out-migrations have been on a much smaller scale, and mostly over the last three centuries. This is related to the fact that India has never been the site of any significant technological innovations. A series of important innovations have, over the years taken place outside of India, innovations which have given an edge to people in control of these innovations, propelling major migrations [Habib, 1992].

In chronological order the most relevant of these include:

(i) Evolution of symbolic language, probably by the first modern Homo sapiens, in Africa, perhaps around 100 kybp (kybp = thousand years before present);

(ii) Husbanding of wheat, barley, cattle, pig in the mideast around 10 kybp;

(iii) husbanding of rice, buffalo in China and Southeast Asia around 8 kybp;

(iv) Domestication of horse in Central Asia around 6 kybp;

(v) Use of iron in Anatolia around 5 kybp;

(vi) Use of stirrup for horse riding in Central Asia around 2 kybp;

(vii) Use of gunpowder in China around 2 kybp;

(viii) Use of canons and guns in war in Arabia in 15 th century

Our theme then is that these manifold innovations to the west, east and north of the Indian subcontinent have propelled many waves of people onto our land, giving rise to what is genetically as well as culturally the most diverse society in the world. There are diverse lines of evidence for these migrations – genetic, linguistic archaeological, anthropological. We will endeavour to draw on all these disciplines to reconstruct the story of peopling of India.

The earliest migrants into India, perhaps 50 kybp may have been the Austric speaking Homo sapiens, with the advantage conferred by the mastery over a symbolic language. Their genetic footprints may be discerned in the trends evident in the 2nd P.C of the synthetic genetic map of Asia. The next major waves of migrations around 6 kybp may have been those of wheat cultivators from the middle east and the rice cultivators from China and south east Asia. The former are likely to have been Dravidian speakers and contributed to the trend evident in the 1st P.C. of the synthetic genetic map of Asia. the latter may have been Sino-Tibetan speakers who would have contributed further to the trend revealed by 2nd P.C. The latest major migration around 4 kybp may have included several waves of Indo-European speakers equipped with horses and iron technology.

SEGMENTED SOCIETY

What the Indian population is remarkable for is the segmentation of this large population into thousands of endogamous groups. The People of India data recognizes 4635 such ethnic communities. Many of these are however clusters of endogamous groups with similar traditional occupations and social status. The actual number of endogamous groups is decidedly much larger, of the order of 50 to 60 thousand (Joshi, Gadgil and Patil 1993; Gadgil and Malhotra 1983). This persistence of tribe like endogamous groups, characteristic of hunter-gatherer-shifting cultivation stage all over the world, in a complex agrarian, and now industrial society of India is a unique phenomenon. It seems to be a result of a peculiarly Indian tradition of subjugation and isolation, rather than the worldwide practice of elimination or assimilation of subordinated communities by the dominant groups.

Our mitochondrial DNA studies provide some notable insights into the structure of this social mosaic. For this purpose we chose two communities, Haviks and Mukris from the same district of Uttara Kannada. Haviks are a Brahmin group well known for their skills at growing multi-storeyed spice gardens of cardamom, pepper and betelnut. They also perform priestly functions, and are today prominent in many white collar occupations. Their current populations is around 100,000 individuals concentrated in an area of about 20,000 km2. The Mukri, on the contrary are members of a scheduled caste, earlier treated as untouchables. Their current population numbers around 9000 individuals concentrated in an area of 2000 km2. They continue to indulge in substantial amounts of hunting, gathering and fishing to this date and serve as unskilled labour on Havik and other farms.

These might have been the most massive migrations peopling India. Others have followed, largely from the west, through the Khyber pass on the northwestern frontiers of the subcontinent. These seem to have been propelled by superior weaponry, increasingly better control over horses and finally seagoing ships.

Such significant innovations may include some of the following. An important early development in weaponry was the composite angular bow which appeared in west Asia around 5 kybp. Bending through the length of the limb, releasing this bow string produced no kick leading to a smooth and accurate shot. The extremely long draw length of over 1 m led to a greatly enhanced cast. A crucial piece of equipment associated with control over horse is stirrup, which helps in balancing the rider and permits him to stand up to threw the lance. The earliest form of the stirrup was a string with two loops on either side for the rider’s foot. The first known instance of iron stirrups comes from China in sixth century A.D. reaching Iran by 7th century, and arriving in India with Turkish warriors in 11th century. Another significant invention was the iron horse shoe first known from Siberia in 9th Century A.D., reaching India with Turkish warriors in 13th Century A.D. The gunpowder was invented in China around 100 A.D. and slowly reached Iran, Arabia and finally Europe with Mongols around 1400 A.D. It reached India with the arrival of the first Mughal emperor Babur who used it in the first battle of Panipat in 1526 A.D..

Language Families

Linguistically, Indians are classified into four major language families; Indo-European, Dravidian, Austroasiatic and Tibeto-Burman. Indo-European is the most widely spoken language family in India, particularly in northern, central and western India. Dravidian speakers are mainly confined to southern parts of the country. Austroasiatic speakers are dispersed mostly in the central and eastern parts, while the Tibeto-Burman speakers are concentrated in and around the foothills of the Himalayas and north east states. In addition to these major language families, there are a few isolated languages, such as Andamanese, spoken by the enigmatic tribal populations of Andaman and Nicobar Islands, and Nihali spoken in the pocket of the Western Ghats.

There are various evidences supporting the peopling of India by the early modern humans. It is well established that the modern human originated in Africa about 200,000 years before present (YBP). They started migrating out-of-Africa between 55,000 and 85,000 YBP. There are several thoughts regarding the cause and timing of this migration. One compelling view being put forward is based on geological finding. It states that there was a mega drought in East Africa between 135,000 and 75,000 YBP, when the water volume of Lake Malawi was reduced by at least 95%. The timing of this mega drought corresponds with the timing of the exodus of anatomically modern humans out-of-Africa along the southern coastal route. The firm establishment of the southern coastal route of modern human migration reveals India as a major corridor for early human migration. The anthropological, historical, linguistic and genetic evidence for early peopling of India is found imprinted all over the country.

Recently, archaeological evidence supporting the early peopling of India was discovered in the Kurnool district of Andhra Pradesh, one of the southern Indian states. This study shows that modern humans inhabited the country before and after the Toba eruption around 74,000 YBP. The evidence is in the form of stone tools. The stone tools of this study most likely resemble contemporaneous Homo sapiens technologies in Africa. Further, a partial cranium recovered from Narmada Basin was dated back to around 300,000 to 250,000 YBP.Over the past two decades, several independent studies have been carried out in various Indian populations with ancient and modern DNA using haploid and diploid markers. Almost all the studies found signs of early settlement by the first group of modern human venturing out-of-Africa and very recent gene flow from west and east Eurasia.

Caste System in India

India is a land of social stratifications, such as castes, tribes and religious groups. Although the precise date of origin for the caste system in India is unclear, the written evidence about the organisation of the caste system exists in the Rig Veda, which was written between 1700 and 1100 BC. Caste is a social hierarchy based on occupation. There are four broad categories of castes in Hindu society: Brahmin, Kshatriya, Vaishya and Sudra. Each caste is known to perform a specific duty. Brahmins perform rituals and are in charge of teaching society; Kshatriyas are rulers and warriors, and are involved in ruling and defending the territories; Vaishyas are cultivators and businessmen; Sudras rank last in society and are labourers by profession. Each caste is further subdivided into smaller units generally known as subcastes, which in turn are further divided into multiple exogamous clans known as Gotras. The caste system governs all social, religious and economic activities of the people. The long-term social boundaries and endogamy practice among all social groups has given birth to diverse, population-specific social traditions and the development of distinct linguistic dialects.The divergent endogamous cultural and social structures are helpful in understanding genetic variation among the populations and their ancestry.

Emergence of caste system in India and its amalgamation with the waves of migrations

A noteworthy view can be put forward on the development and maintenance of the caste system on the basis of genetic observations .The ancestral tribes might have given birth to various subtribes over time. Some of the subtribes might have migrated and gradually established themselves as lower caste groups through better knowledge of procuring necessary resources. Further, the empowerments of some of the lower caste group might have helped them to establish themselves as middle caste groups. Increased mastery over technological and economic measures among some of the middle caste group might have facilitated attainment of the upper caste level (Figure), thus giving rise to a complete caste system. Hence, a person’s profession became the symbol of the caste to which he or she belonged. As time passed, the caste system might have fortified itself in society by dividing populations into several endogamous pockets, and has undoubtedly played an essential role in shaping present day Indian genetic architecture. Furthermore, India has witnessed several waves of immigrations. The immigrants were absorbed into different hierarchal levels of the caste system .

Schematic showing the emergence of the caste system in India and its amalgamation with the waves of migrations.

Recent migrants

In addition to the large number of indigenous populations, India has experienced immigration of several populations in the past, further adding to the complexities of Indian population structure. Among the recent migrants, we have extensively studied Siddi, Muslim and Jewish populations inhabiting India.

The Siddis are mainly found in three Indian states – Gujarat, Karnataka and Andhra Pradesh -and have typical African features such as dark skin, curly hair, broad nose, and so on. Historically, it is known that they were brought to India by Portuguese traders between the 17th and 19th centuries and sold to the Nawabs and the Sultans of India to serve as soldiers and slaves. Earlier, we showed the presence of a Y-chromosome Alu insertion; an African-specific marker, in 40% of Siddis. The mitochondrial DNA hypervariable sequence also confirmed the Siddis’ affinity with Africans. However, there was no high resolution study pertaining to the origin, affinity and genetic structure of the Indian Siddis. In an attempt to reveal these issues together, we screened the Siddi populations from the Junagarh district of Gujarat and UttaraKannad district of Karnataka using mtDNA and Y-chromosomal and high density autosomal markers. Along with Siddis, six populations with geographical proximity to Siddis have also been studied to capture a scenario of gene flow. Our analysis revealed that the Siddi population has a combined ancestry (that is, 70% African and 30% Indian and European). We further estimated that the Siddis have admixed with the neighbouring Indian populations for about 200 years ago (eight generations). Our genetic finding coincides with the historical record of the arrival of Siddi people in India.

Y-chromosome results revealed the presence of African-specific haplogroups. Further, extensive investigation on Y-STRs revealed that the Siddis are the direct descendants of the Bantu-speakers of sub-Saharan Africa. We observed an Indian-specific gene pool in Siddis but the Siddi-specific gene pool was not observed in neighbouring Indian populations. This firmly suggests the unidirectional gene flow from the Indian population to the Siddis, confirming the rigidity of the Indian social structure.We also predicted that the approximate number of males Siddis who reached India between the 17th and 19th centuries was about 1,500.

Another well-documented recent migration is that of the Muslim population. The Arab Muslims established their first kingdom in India by conquering Sindh in 711 AD. During the 13th century, a Turkic kingdom was established in Delhi and in the 16th century the famous Mughal Empire appeared in India. The Muslim immigrations were especially male-mediated in the form of invaders from Iran and Arabia. The majority of the present day Indian Muslims are believed to be the descendants of converts from local Hindu (caste and tribal) populations. Thus, we undertook an extensive study among Indian Muslims from diverse geographical regions to trace their genetic structure, origin and affinity using Y-chromosome and mtDNA markers. Even though we observed their genetic affinity with indigenous Indian non-Muslim populations, a small frequency of the Middle Eastern ancestry was also noticed. Therefore, the genetic analysis of Indian Muslims shows the spread of Muslims in India was mainly mediated by cultural adaptation linked with minor gene flow from the Middle East.

Based on the extensive genetic studies carried out on different Indian populations, we can infer that each of them is a genetically distinct ethnic population in part due to high levels of endogamy. High-resolution genetic studies revealed the in situ origin of several deep-rooting mtDNA lineages in India, suggesting that Indian populations are genetically unique and harbour the second highest genetic diversity after Africans. The genomic complexity brought on by endogamous practice for thousands of years, language shifts and sex-specific admixture are highly challenging to study and need further, extensive genetic characterization. The complex genomic architecture of Indian populations adds difficulty in understanding diseases and implementing preventive measures. The accumulation of various mutations due to endogamy leads to recessive diseases in the Indian population, which further increases the total disease burden of the country. Several questions pertaining to the origin of the caste system, the arrival and spread of the major language families and finding disease-associated genetic variants require effective approaches combining various disciplines such as archaeology, historical linguistics, genetics, bioinformatics and pharmacology. Even though studies with high density markers have added much to the knowledge about the Indian populations, whole genome approaches are expected to answer many of the existing questions.

Sources and Links:

Wikipedia

Tribes In India

Semantic Scholar

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An Overview of Inter-linkage of Migration and Tourism

MIGRATION is of many types: temporary and permanent; between and within countries; legal and illegal; forced or voluntary; to cities or suburbs; for tourism or to escape persecution; for economic gain or at the point of a gun; daily commuting or in search of food. All these types are on the increase. The world is on the move, and the environmental causes and consequences are profound.

The history of man is in many respects a history of migration. In the past 500 years, the colonization by Europeans of the Americas and Australasia, in particular, has transformed the ecology of three continents. Americans lived on a land bridge for thousands of year before finally migrating to continent.And the forced movement of some 15 million African slaves to America and a similar number of Russian political prisoners to Siberian gulags fundamentally changed the social ecology of those regions.

International migration at the end of the 20th century was at unprecedented rates, with an estimated 120 million people living or working outside their country of origin in the 1990s, compared to 75 million in 1965.

A common perception is that most of these migrants are moving from poor to rich nations, but in reality half of all cross-border migration takes place within the developing world .

People move for many reasons: political, ethnic, economic, military or environmental – often a combination of several such factors. Migration is a natural safety valve for local problems and a source of labor and capital for fast-growing economies. But high rates of migration may denote a serious environmental crisis in the source region – and can trigger environmental degradation in the receiving area.

Defining “environmental refugees” is hard. The numbers could be much higher than those with refugee status under the United Nations High Commissioner for Refugees (UNHCR) definition. A study for the Washington-based Climate Institute includes among environmental refugees people displaced by land shortages, deforestation, soil erosion, desertification, water deficits, extreme weather events and disease. It put the current annual total of such people at 25 million. The same study suggests that factors such as climate change and rising sea levels could put the figure at 200 million by the year 2050.

The distinction between environmental refugees and economic migrants is often far from clear. Though nominally economic migrants, many of the estimated 1 million people who flood illegally into the United States annually from Mexico are in part driven by declining ecological conditions in a country where 60 percent of the land is classified as severely degraded . Likewise, an estimated 1.3 million Haitians have fled their deforested and degraded island in the past two decades. Mass migration frequently causes environmental damage on a similar scale. The desperate hand-to-mouth existence of many migrants, coupled with the likelihood that their settlement will be temporary, encourages a short-term attitude to their new surroundings. Rwandan refugees destroyed large areas of forest in neighboring Zaire (now the Democratic Republic of Congo) in the mid-1990s. Even state-sponsored migrants often find that the land set aside for them is insufficient to make a living. Surrounding natural resources, such as forests, are plundered in the immediate interests of survival. Examples include migrants from large Brazilian cities to the Amazon and Indonesia’s transmigrants, who are a major cause of illegal deforestation in Kalimantan, Irian Jaya and other receiving regions. Another major form of migration is business and leisure travel, by some measures the world’s largest industry, accounting for 11 percent of global GDP and a similar proportion of world employment.

Tourism and business travel are temporary migrations with a growing global environmental impact. International tourism displaces the environmental impacts of rich nations to the often poorer destinations favored by holiday-makers. Those impacts can sometimes be beneficial. In many parts of the world, tourism sustains natural ecosystems and populations of wildlife by providing a strong financial incentive for their preservation. But equally the pressures of mass tourism may destroy what the tourists come to see. In Nepal, trekkers burn about 6 kilos of wood each per day in a country desperately short of fuel. A big hotel in Cairo uses as much electricity as 3 600 middle-income households. In the Caribbean, tourist demand for seafood is a prime cause of the decline of lobster and conch populations, while cruise ships are calculated to produce 70 000 tons of waste a year .

The natural ecosystems of the Mediterranean, already under stress from local populations, are further damaged by the region’s status as the destination of almost a third of all cross-border tourism. Typical is Malta, which receives a million tourists a year – three times its permanent population – turning the whole island into a peri-urban area and exhausting local water supplies. Concern about such damage has fostered a growing interest in “ecotourism”. The fastest growing sector of the business in the 1990s, it is intended to maximize the local social benefits from tourism, provide incentives for conservation and minimize environmental damage . A well thought out strategy can encourage tour operators and other stakeholders to invest in renewable energy and waste reduction measures, as well as involve the tourists themselves in local conservation initiatives. But badly designed ecotourism can have the reverse effect – for example expelling inhabitants from their land to provide parkland for animals and using scarce “natural” construction materials to provide authentic tourist experiences.

Source(s):

AAAS Website

Types of Tourism

 

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Surprise Welcome Rain in Aligarh

IMG_3082.JPG

Rainy View at Department of Geography , AMU

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