festivals

"The New Yam Festival… is a day of enjoyment after the cultivation season."

"The festival is a sacred moment of thanksgiving and cultural reaffirmation."

"It is not just a feast of yam; it is a reaffirmation of identity, unity, and continuity."

"It marks the end of food scarcity… and the beginning of a new year."

"The festival is traditionally instituted… as a way of thanking God for a successful farming season."

"Let our children laugh, When Italy is free. Meanwhile proclaim A Feast, with three days' offering to the Gods! Load every shrine with tributes of glad hearts, Crown Victory's statue with triumphal wreathes, And scatter flowers about the Capitol; Hymning the praise of Jove that stays the flight. Let all the readers of our annals say Never was such a Roman holiday."

"There were his young barbarians all at play, There was their Dacian mother—he, their sire, Butchered to make a Roman holiday."

"Long after the monsoons cease in the plains of northern India and half the lunar year is over, there comes the widely-celebrated festival of Diwali, held on the day of the new moon in the month of Kattak. The raison d’étre of this festival of lights is so well known that it needs no explication.*” What may be recounted is how the festival crystallized into ‘the greatest festival of the Sikhs’.88 According to Sikh tradition the sixth guru, Hargobind Singh, on his release from Gwalior fort by the Mughal authorities, arrived in the city of Amritsar accompanied by fifty-two chieftains. The residents of the city were greatly elated and since then have celebrated the day of the festival with jubilation."

"A most spectacular sign of the success of popular opposition to Tat Khalsa hegemony comes from the domain of festive cycles. As stated previously, there had been a persistent campaign against Sikh participation in festivals like Holi and Diwali."

"Finally, a sustained campaign was launched to prevent Sikhs from taking part in festivals like Holi and Diwali. These were deemed un-Sikh festivities and an effort was made to replace them with innovations that would commemorate key events from the Sikh past. Babu Teja Singh made the most systematic proposals along these lines."

"But people refused to abandon festivities linked inextricably to the agrarian cycle and north Indian culture.° To renounce Holi celebrations, for instance, would have implied giving up a period of carnival, a time when indigenous society tolerated role reversal and the inversion of rigid social norms. Of all the groups within civil society, the non-elites were most unwilling to forgo this festival; it was the time of year when they took centre-stage without fear of reprisal. If the definitions of Sikh communal life had been left to the Tat Khalsa, the community today would have been without either the Holi or the Diwali festivities."

"India's Kumbha Mela amply demonstrates that diversity can be self-organized and not anarchic, even on a very large scale. Held every twelve years, this is the world's largest gathering of people, attracting tens of millions of individuals from all corners of India, from all strata of society, and from all kinds of traditions, ethnicities and languages. Yet there is no central organizing body, no 'event manager' to send out invitations or draw up a schedule, nobody in charge to promote it, no centralized registration system to get admitted. Nobody has official authority or ownership of the event, which is spontaneous and 'belongs' to the public domain. Since time immemorial, numerous groups have put up their own mini-townships and millions go as individuals just to participate in the festivities."

"On the 24th of the Tschet month, a big gathering of people is taken here to celebrate the birthday of Rama, so famous in entire India.”"

"“Then Mahadeva said to the goddess, “I have told you the advantages of Ayodhya, the Sarayù, the Birthplace, and the day of the Navami. He who hears them, or relates them to others, obtains salvation in the end after having enjoyed all pleasures.”"

"The Ramnowmee, or festival commemorating the birth of Rama, fell with the eighth day of the Mohurrum, on the 30th March, 1871. The public part of the Hindoo festival at Bareilly consists in carrying out an idol of Rama to a grove on the outskirts of the city, where the image is washed and adorned with flowers, and, after ceremonial performances, brought back again to the temple. For the going and returning of this procession a route had to be laid down and Police were called in in large numbers to accompany and direct it. Its direction was widely apart from that taken by the Mahomedan processions accompanying the tazias; and as neither sect was allowed to pass through the more crowded thoroughfares of the town, there was no danger of an accidental collision. But the events showed that a portion of the Mahomedan community had resolved at all costs to interrupt the Hindoo festival, to attack the procession and-to plunder the Hindoos in different parts of the city. The procession ‘was a very large one and was accompanied by 4OO Police and several of the District Officers. It started about 2 P. M., and was to return an hour before sunset The grove was quickly reached and the due ceremonies performed. About half an hour afterwards the procession was attacked on its way back, not far from the temple, at a turning in the road. With much difficulty the assailants were beaten off, and the idol brought back without the procession being broken up. But meanwhile the Mahomedan mob, failing in its attack upon the procession, broke into parties and fell back upon the city, intent on rapine and bloodshed."

"“By evening, we had arrived at Shri Kshetra Ayodhya and stopped at the Kale Rama temple. The festival of Ramnavami (the day Lord Rama was born) was only a few days away and so the city of Ayodhya was milling with some seven to eight lakh pilgrims and holy men. I had never seen so many sadhus and bairagis together. There were also many pilgrims from the south.” (p. 177)"

"Only by visiting it a man can get rid of staying (frequently) in a womb (i.e. rebirth). There is no need for making charitable gifts, performing penance or sacrifices or undertaking pilgrimages to holy spots. On the Navamī day the man should observe the holy vow. By the power of the holy bath and charitable gifts, he is liberated from the bondage of births."

"By the merit of visit to Janmabhūmi, the darśana of the idol of Lord Rāma, bathing in the Sarayū river and the impact of the festival of the Rāmanavamī (the birthday of Rāma)all went to the Santanaka Loka in a plane."

"By the impact of the festival of the Rāmanavami, bathing in the Sarayu river, having a darśan of the idol of Lord Rāma and beholding the Janmabhūmi, all they went to the Sāntānaka Loka by planes."

"O best of sages! I made a darśana on the Rāmanavamī day."

"If people fast on the Rāmanavamī day, bathe in the Sarayū and make donation, they are liberated from the bound of birth."

"He, who fasts on the (Rāma) Navamī, takes bath and makes a donation, is liberated from all perils of birth by having a glance at the Janmasthāna."

"Direct action enables people to develop a new sense of self-confidence and an awareness of their individual and collective power. Direct action is founded on the idea that people can develop the ability for self-rule only through practice, and proposes that all persons directly decide the important issues facing them. Direct action is not just a tactic, it is individuals asserting their ability to control their own lives and to participate in social life without the need for mediation or control by bureaucrats or professional politicians. Direct action encompasses a whole range of activities, from organising coops to engaging in resistance to authority. Direct action places moral commitment above positive law. Direct action is not a last resort when other methods have failed, but the preferred way of doing things."

"It was mostly a city of priests and pilgrims many of whom had come from outside for the Holi festival of the springtime rejoicings which had been celebrated two days earlier. Jahan Khan had the fullest opportunity for a literal execution of his master's command “to slay and plunder”. His fury had been further enflamed by the resistance of the previous night and he was not in a mood to show mercy. He ordered an indiscriminate massacre of the people, and the Holi was played afresh with the deep red blood of the Hindus. In addition to his carnage, the city was set at fire and it burnt like a huge bonfire."

"The Mughal Emperor, Aurangzeb (r. 1658-1707) first intervened in the affairs of the region in 1665, when he prohibited celebrations of Holi and Diwali, and cremation of the dead on the banks of the Yamuna. The Italian traveller, Niccolao Manucci (1638-1717) noted the ban on Holi, “He hindered the Hindus from enjoying their merry-making or carnival ... The time of this festival or carnival falls ordinarily on the moon of March”."

"The processions are liable to meet in the street, and the lees of the wine of the Hindoos, or the red powder which is substituted for them, is liable to fall upon the tombs of the others. Hindoos pass on, for- getting in their saturnalian joy all distinctions of age, sex, or religion, their clothes and persons besmeared with the red powder, which is moistened and thrown from all kinds of machines over friend and foe ; while meeting these come the Muhammadans, clothed in their green mourning, with gloomy downcast looks, beating their breasts, ready to kill themselves, and too anxious for an excuse to kill any- body else. Let but one drop of the lees of joy fall upon the image of the tomb as it passes, and a hundred swords fly from their scabbards ; many an innocent person falls ; and woe be to the town in which the magistrate is not at hand with his police and military force. Proudly conscious of their power, the magistrates refuse to prohibit one class from laughing because the other happens to be weeping ; and the Hindoos on such occasions laugh the more heartily to let the world see that they are free to do so."

"A farman of Aurangzeb, dated 20th November 1665, contained several discriminatory regulations against Hindus. It stated that on .... on Holi “they open their tongue with foul speech,” and light the Holi fire in every chakla and bazaar. Mughal officers were ordered to make sure that Hindus did not light the bazaars on Diwali, and did not throw sticks into the Holi fire."

"This same scene is enacted every year to remind people that those who love God shall be saved, and they that torture the devotee of God shall be reduced to ashes. When Holika was burnt,people abused her and sang the glories of the Lord and of His great devotee, Prahlad. In imitation of that, people even today use abusive language, but unfortunately forget to sing the praises of the Lord and His devotee! In North India, people play joyfully with coloured water. The uncle sprinkles coloured water on his nephew. The niece applies coloured powder on her aunt’s face. Brothers and sisters and cousins play with one another. Huge bundles of wood are gathered and burnt at night, and everywhere one hears shouts of “Holi-ho! Holi-ho!” People stand in the streets and sprinkle coloured water on any man who passes by, be he a rich man or an officer. There is no restriction on this day. It is like the April Fool’s Day of the Europeans. People compose and sing special Holi songs."

"Aurangzib's order to the subahdar of Gujrat, 20 Nov. 1665, is clear :—“In the city and parganahs of Ahmadabad (i.e., Gujrat), the Hindus following their superstitious customs light lamps in the night of diwali, and during the days of holi open their mouths in obscene speech and kindle the holi bonfire in chahlas and bazars, throwing into the fire the faggot of all people that they can seize by force or theft. It is ordered that in bazars there should be no illumination at diwali, nobody’s faggot should be taken by force or theft and flung into the holi bonfire, and no obscene language used." (Mirat, 276.) It was really a police regulation as regards holi, and an act of bigotry only in connection with diwali"

"It begins about ten days before the full moon of the month Phalgun (February-March), but is usually only observed for the last three or four days, terminating with the full moon. This is the spring festival of the Hindus. In the spring season all the trees are filled with sweet smelling flowers. They all proclaim the glory and everlasting beauty of God. They inspire you with hope, joy and a new life, and stir you on to find out the creator and the Indweller, who is hiding Himself in these forms."

"Hommes, femmes et enfants, à vous de choisir; vous pouvez rester esclaves dans l'état de colonie, ou devenir indépendant et libre, au milieu des autres peuples qui, de leurs voix toutes puissantes vous convient au banquet des nations."

"A crust eaten in peace is better than a banquet partaken in anxiety."

"I shall treat the bird as befits him, I shall treat Anzud as befits him. I shall greet his wife affectionately. I shall seat Anzud's wife and Anzud's child at a banquet."

"Born but to banquet, and to drain the bowl."

"Come when the heart beats high and warm, With banquet song, and dance, and wine!"

"The were primarily an agricultural people. After men cleared the fields surrounding the village, women would cultivate . Wild nuts and berries gathered by the women, along with fish and game brought home by the men, rounded out Iroquois meals. Various yearly celebrations such as the , were linked to the production of crops."

"I despise your religious festivals;"

"“The multitude of your sacrifices—"

"After the persecution of the Emperor , Gregory Bishop of in Pontus, instituted among all people, as an addition or corollary of devotion towards God, that festival days and assemblies should be celebrated to them who had contended for the faith (that is, to lie martyrs)."

"In India with the new year comes the festival of Makar Sankranti, a festival celebrated by Hindus. Makar Sankranti falls on the day of the year when the sun, the king of all planets, is in the rasi (house) of Makar (Capricorn). This is considered to be the most holy festival of the year. Makar Sankranti always falls on January 14. According to the Hindu calendar, it is celebrated in the month of Magha."

"So what day to celebrate? Well, if you want to celebrate Uttarayan, do it on December 21, but if you want to celebrate Makar Sankranti, January 14 is about right. Incidentally, it also means that winter, which is at its peak in January and February, used to be at its peak in February and March at the time of Aryabhata."

"The day begins with a bath in a river or tank, when water is offered to the Sun god. The rivers and tanks are often crowded with people eager to have a bath. An important aspect of Makar Sankranti is giving charity. It is believed that people who perform charitable deeds earn a place in heaven."

"January 14 is the day on which the sun begins to rise in the Makara Rashi, Sankranti meaning entering."

"Makar Sankranti is unique as it goes entirely by the solar calendar. The clue to this mystery lies in the fact that Makar Sankranti is also called Uttarayan, or the day on which the sun begins its northward journey."

"While the exact day on which the winter or summer solstice occurs remains steady (within one day error), there is a slight change in the way the Earth's rotation axis is aligned to the sun. Hence, over a period of a few hundred years, this drift means that even though the sun begins its Uttarayan on December 21, it is not in the Makara rashi as it was about 1,500 years ago. So, 1,500 years ago, during the time of Aryabhata, the Uttarayan and Makar Sankranti coincided. Now Makar Sankranti comes on January 14, but Uttarayan happens on Dhanu Sankranti!"

"In the west of India, in the state of Maharashtra, sweets made of sesame are exchanged. In Gujarat, kite-flying competitions take place. The sky is flooded with brightly- coloured kites."

"The largest gathering for Makar Sankranti is on Sager Island in West Bengal at the point the Hooghly River, a branch of the Ganges as it spreads out approaching the Indian Ocean and meets the Bay of Bengal. Each January, several hundred thousand pilgrims gather on the island for the beginning of spring. Makar Sankranti occurs in the middle of the lengthy"

"Makar Sankranti is also fraught with implications for the early phases of the agricultural cycle. It is a time to pray for a prosperous growing season and a good future harvest, and a time to bathe one's cows, so essential to all aspects of agricultural production.It is a time to remember [[ancestors and, in the evenings, to celebrate around bonfires."

"Kite flying has become a popular activity in India, and for the more secular minded, it has become the dominant aspect of this day. The city of Delhi holds an annual Kite Flying Day festival on January 14, and the celebration has spread across the country."

"Makar Sankranti is observed in the month of Magha as the sun enters Capricorn on or near January 14 on the Common Era calendar. It is also celebrated as Uttarayana Punyakala Makara Sankranti (in Karnataka), Uttarayana Punyakalam Pongal (in Tamil Nadu), and Pedda Panduga (in Andhra Pradesh)."