<p>Chandra badani kholo dwar/Tihare Manmohan thare hai Holi khelne ko ( Open the door, moon/ Krishna is waiting to play Holi )&rsquo;</p>

<p>On a cold afternoon in March, women&rsquo;s voices reverberate in the foothills of the Panchachuli peaks. It has rained in the morning, and the sky is still overcast. &nbsp;As I draw closer to the panchayat office of Sarmoli village of Munsiari block in Pithoragarh district, the rhythm of the dholak becomes louder. As soon as I cross a mountain bend, I see dozens of women moving in a circle and singing songs of Holi under a wide open sky, in the shadows of the Himalayas.</p>

<p>In the Kumaon region of Uttarakhand, Holi, which began on March 8 this year, is more than just about colours &ndash; it is a festival of songs and music, of rhythm and melody. The region celebrates different forms of Holi, all of them musical. It is a time when women as well as men transform into melodious Holiyars &ndash; those who sing songs of Holi.</p>

<p>Long gatherings ( baithaks ) are called &lsquo;Baithki Holi&rsquo; and are popular across the towns and villages of Kumaon. Women have their baithaks in homes. They sing songs in Hindi, Brajbhasha, Awadhi and Kumaoni, to the accompaniment of the harmonium, tabla and drums.</p>

<p>&ldquo;This is the time when we laugh, have fun, sing loudly and dance. Other times, we remain busy with our farming, children and cattle. Through these songs, we also make fun of each other or speak of scandals of the village. Unless you see them dancing, you won&rsquo;t believe these are the same women who work so hard in the hills with their face down,&rdquo; says Sundari Lachpal of Sarmoli.</p>

<p>Baithki Holi is said to date back to the mid-19th century, when renowned musician Ustad Amanullah Khan from Rampur district in Uttar Pradesh, introduced it to Almora. &ldquo;It is said that around 1850, Khan came to Almora and initiated classical music here,&rdquo; says Naveen Bisht, a Holiyar in Almora. &ldquo;But even people with no knowledge of Hindustani classical music can learn and sings songs of Holi, which is why the tradition of Holiyar is still alive.&rdquo;</p>

<p>According to the Hindu calendar, Holi in Kumaon starts in December, on the first day of the month of Paush. But celebrations really pick up only in March, a week before Dhaulendi, or the day of Holi with colours. Around this time, Baithki Holi transforms into Khadi Holi &ndash; standing and dancing to celebrate the advent of spring. In some villages, the women visit each house in the village and dance to the songs of Holi.</p>

<p>Then there is Mahila Holi, also celebrated exclusively by women in homes and temples a week before the day of Holi. The women gather, dance and sing songs to the gods, to Radha-Krishna, Ganesh and Shiv.</p>

<p>In early March, I attended three Mahila Holi celebrations in the villages of Munsiari block of Pithoragarh district. This photo essay documents the festivities in chilly Munsiari (&lsquo;place of snow&rsquo;) &ndash; located 2,270 metres above sea level &ndash; and records the songs of Holi sung by Kumaoni women.&nbsp;</p>

<p>&nbsp;</p>

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<p>Women dance and sing songs outside the Panchayat office in Sarmoli (Others)</p>
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<p>Sundari Lachpal beats the dholak , while other women move around in circles and sing songs of Holi outside the panchayat office in Sarmoli. The ribbons tied to the drum are a homage to Ishta Devta, a deity.&nbsp;</p>

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<p>women apply gulal on each other&#39;s forhead. (Others)</p>
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<p>As soon as women arrive at the panchayat office, others apply gulal on their forehead &ndash; as the celebrations progress, so does the spread of gulal.&nbsp;</p>

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<p>Mahila Holi continues in Sarmoli for five days. An 8 years old, plays the cymbals with enthusiasm. (Others)</p>
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<p>Heera Devi takes the drum from Sundari Lachpal. The women take turns to dance, while Bhavesh Singh, 8, plays the cymbals with enthusiasm. Mahila Holi continues in Sarmoli for five days.&nbsp;</p>

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<p>Pakodas, halwa , chips and tea are served during the celebrations. (Others)</p>
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<p>Steaming hot tea for around 50 women is being made on the fire. Pakodas, halwa , chips and tea are served to everyone. Groups of people in the different hamlets take turns to arrange the food for a day as the Mahila Holi celebrations pass on to other hamlets. &ldquo; The celebrations are organised by the women &ndash; in one part of the village one day, in another part the next day and it goes on, so that everyone has a chance to host Holi. The finances are also shared equally by everyone,&rdquo; says Manju Tripathi of Ghorpatta Malla village.&nbsp;</p>

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<p>Women of Ghorpatta Malla celebrate Baithki Holi by singing songs about Radha-Krishna, Shiv and Ganesh. (Others)</p>
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<p>The dholak and tambourine are essential parts of a Kumaoni Holi. (Others)</p>
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<p>&nbsp;</p>

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<p>A seven-year old Chetna Singh dances during Khadi Holi (Others)</p>
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<p>Khadi Holi comes after Baithki Holi &ndash; here, Manju Tripathi, the host of the day, dances to melodies of Holi, as does seven-year old Chetna Singh.&nbsp;</p>

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<p>Women from different regions come together inside the one-room office of Maati Sangathan to celebrate Mahila Holi. (Others)</p>
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<p>In Sarmoli, the women of Darkot, Nansem, Naya Basti, Sarmoli and Sankdhura huddle together inside the one-room office of Maati Sangathan, a network of women that organises homestays to celebrate Mahila Holi. It has just started to snow outside</p>

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<p>The women apply gulal to each other, while many others begin to arrive regardless of the rain and snow. (Others)</p>
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<p>villages of Munsiari are covered in snow. (Others)</p>
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<p>On March 10, the villages of Munsiari are covered in snow, while the ivory peaks of Panchachuli watch over the celebrations as the melodies continue to reverberate amid the &nbsp;mountains&nbsp;</p>

<p>&nbsp;</p>

<p>This <a href="rel=" target="blank">article</a> was originally published on March 17, 2017, in <a href="https://ruralindiaonline.org/">People&#39;s Archive of Rural India</a>.&nbsp;</p>

<p>&nbsp;</p>

<p><em>(Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL)</em></p>


In the Kumaon region of Uttarakhand, different types of Holi are celebrated. The festivities are a time for the women in the villages here to sing and dance, and celebrate the advent of spring.

Chandra badani kholo dwar/Tihare Manmohan thare hai Holi khelne ko ( Open the door, moon/ Krishna is waiting to play Holi )’ On a cold afternoon in March, women’s voices reverberate in the foothills of the Panchachuli peaks. It has rained in the morning, and the sky is still overcast. As I draw closer to the panchayat office of Sarmoli village of Munsiari block in Pithoragarh district, the rhythm of the dholak becomes louder. As soon as I cross a mountain bend, I see dozens of women moving in a circle and singing songs of Holi under a wide open sky, in the shadows of the Himalayas. In the Kumaon region of Uttarakhand, Holi, which began on March 8 this year, is more than just about colours – it is a festival of songs and music, of rhythm and melody. The region celebrates different forms of Holi, all of them musical. It is a time when women as well as men transform into melodious Holiyars – those who sing songs of Holi. Long gatherings ( baithaks ) are called ‘Baithki Holi’ and are popular across the towns and villages of Kumaon. Women have their baithaks in homes. They sing songs in Hindi, Brajbhasha, Awadhi and Kumaoni, to the accompaniment of the harmonium, tabla and drums. “This is the time when we laugh, have fun, sing loudly and dance. Other times, we remain busy with our farming, children and cattle. Through these songs, we also make fun of each other or speak of scandals of the village. Unless you see them dancing, you won’t believe these are the same women who work so hard in the hills with their face down,” says Sundari Lachpal of Sarmoli. Baithki Holi is said to date back to the mid-19th century, when renowned musician Ustad Amanullah Khan from Rampur district in Uttar Pradesh, introduced it to Almora. “It is said that around 1850, Khan came to Almora and initiated classical music here,” says Naveen Bisht, a Holiyar in Almora. “But even people with no knowledge of Hindustani classical music can learn and sings songs of Holi, which is why the tradition of Holiyar is still alive.” According to the Hindu calendar, Holi in Kumaon starts in December, on the first day of the month of Paush. But celebrations really pick up only in March, a week before Dhaulendi, or the day of Holi with colours. Around this time, Baithki Holi transforms into Khadi Holi – standing and dancing to celebrate the advent of spring. In some villages, the women visit each house in the village and dance to the songs of Holi. Then there is Mahila Holi, also celebrated exclusively by women in homes and temples a week before the day of Holi. The women gather, dance and sing songs to the gods, to Radha-Krishna, Ganesh and Shiv. In early March, I attended three Mahila Holi celebrations in the villages of Munsiari block of Pithoragarh district. This photo essay documents the festivities in chilly Munsiari (‘place of snow’) – located 2,270 metres above sea level – and records the songs of Holi sung by Kumaoni women. Women dance and sing songs outside the Panchayat office in Sarmoli (Others) × Sundari Lachpal beats the dholak , while other women move around in circles and sing songs of Holi outside the panchayat office in Sarmoli. The ribbons tied to the drum are a homage to Ishta Devta, a deity. women apply gulal on each other's forhead. (Others) × As soon as women arrive at the panchayat office, others apply gulal on their forehead – as the celebrations progress, so does the spread of gulal. Mahila Holi continues in Sarmoli for five days. An 8 years old, plays the cymbals with enthusiasm. (Others) × Heera Devi takes the drum from Sundari Lachpal. The women take turns to dance, while Bhavesh Singh, 8, plays the cymbals with enthusiasm. Mahila Holi continues in Sarmoli for five days. Pakodas, halwa , chips and tea are served during the celebrations. (Others) × Steaming hot tea for around 50 women is being made on the fire. Pakodas, halwa , chips and tea are served to everyone. Groups of people in the different hamlets take turns to arrange the food for a day as the Mahila Holi celebrations pass on to other hamlets. “ The celebrations are organised by the women – in one part of the village one day, in another part the next day and it goes on, so that everyone has a chance to host Holi. The finances are also shared equally by everyone,” says Manju Tripathi of Ghorpatta Malla village. Women of Ghorpatta Malla celebrate Baithki Holi by singing songs about Radha-Krishna, Shiv and Ganesh. (Others) × The dholak and tambourine are essential parts of a Kumaoni Holi. (Others) × A seven-year old Chetna Singh dances during Khadi Holi (Others) × Khadi Holi comes after Baithki Holi – here, Manju Tripathi, the host of the day, dances to melodies of Holi, as does seven-year old Chetna Singh. Women from different regions come together inside the one-room office of Maati Sangathan to celebrate Mahila Holi. (Others) × In Sarmoli, the women of Darkot, Nansem, Naya Basti, Sarmoli and Sankdhura huddle together inside the one-room office of Maati Sangathan, a network of women that organises homestays to celebrate Mahila Holi. It has just started to snow outside The women apply gulal to each other, while many others begin to arrive regardless of the rain and snow. (Others) × villages of Munsiari are covered in snow. (Others) × On March 10, the villages of Munsiari are covered in snow, while the ivory peaks of Panchachuli watch over the celebrations as the melodies continue to reverberate amid the mountains This article was originally published on March 17, 2017, in People's Archive of Rural India. (Disclaimer: The opinions expressed above are the personal views of the author and do not reflect the views of ZMCL)

Opinion: Melodies of Mahila Holi reverberate amid the mountains of Munsiari

<p><br />
Crushed stones are piled in front of nearly every house along the main narrow lane of Gothi hamlet, along with several sacks. Women of all ages, schoolgirls too, sit on top of these coarse heaps, crushing the stones one by one with hammers and clamps. Men play carrom and cards outside the houses in the lane, after having quarried the stones from the mountains and river beds.</p>

<p>Gothi, a hamlet of Kalika panchayat village, is on the way from the Jauljibi market area to Dharchula town in eastern Pithoragarh district of Uttarakhand. Two rivers &ndash; the Kali and Gori &ndash; meet at Jauljibi, and there is the constant sound of water. Nepal is a few metres away, with narrow foot bridges connecting the two countries. &nbsp;The bridges are as shaky as the lives of the people living on either side of them.</p>

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<p>Heaps of stones used to build houses and roads lie outside almost every house in Gothi hamlet (Others)</p>
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<p>Fulmati Hunar, 32, the cook at the government school in the village, says, &ldquo;It is difficult to get a job here. During the summer, we go back to our upper-Himalayan homes.&rdquo; These are in the villages of Go and Baun in Darma valley in the upper Himalayas, close to the India-China border.</p>

<p>Here, at altitudes of 2,500 metres, many families collect yarsagumba for about 45 days, from mid-May. Yarsagumba is a rare and valuable fungus with medicinal properties, though only a portion of its high-value international trade emanating from this region is legal. The people also collect kitchen herbs for sale in various parts of the Kumaon region. &ldquo;We earn by selling those herbs,&rdquo; Fulmati says. &ldquo;However, that is not enough to run a home. So, we crush and sell these stones.&rdquo;<br />
Local middlemen buy the crushed stones and sell them to contractors who are building roads or houses. It is almost a year-round activity, that has increased after the 2013 flood. In June that year, most of Uttarakhand received unprecedented rainfall. Water from the overflowing Kali river washed away many houses and roads in Gothi, Naya Basti, Kalika and Balwakot in Dharchula block. &nbsp;The stones are used to rebuild these houses and roads &ndash; as well as make new ones.</p>

<p>Each sack of crushed stones fetches Rs. 45, Fulmati says. In a day, she can fill two sacks. &ldquo;Some women sell three sacks a day. It takes a lot of time, because there are household chores to be done as well,&quot; she says, busy making an egg curry at the school.</p>

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<p>Batuli Devi, 65, breaks stones with only a hammer and clamp, without any protective gear; sometimes tiny pieces of stone get in her eyes or she injures her fingers (Others)</p>
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<p>In one of the alleys of Gothi, two women are placing pieces of stone on bigger ones, holding them down with clamps, and hammering them. The stones shatter. Their hands, feet and faces are grey with the dust. They don&rsquo;t wear any protective gloves or masks. &ldquo;Sometimes, tiny pieces of stone get in our eyes and we rush to the hospital [in Dharchula, six kilometres away]. Sometimes our fingers are injured. But that is all,&rdquo; says 65-year-old Batuli Devi. It is afternoon, and she has collected a sack full of stones. She says she will work until the daylight fades.</p>

<p>Crushing stones has become a full-time livelihood activity for the women of Gothi not only because of the increased demand for the stones, but also because of the falling demand for their traditional handwoven products. Most of the women here are from the Bhotiya tribe, known for their excellent weaving skills. They can weave anything, from mats to blankets, sweaters to socks, all from wool fetched from herds of sheep in the region. Weaving is what the Bhotiya women most enjoy. This was how they used to earn a living. Their craft commanded respect. But that was in another time, recalls Batuli Devi.</p>

<p>Now the wooden looms &ndash; many were washed away or damaged in the flood and had to be remade &ndash; are gathering dust in the corners of many homes. Some of the looms that survived the flood are a hundred years old, handed down as precious gifts from mothers to daughters and daughters-in-law. The weaving skills too have been passed down the generations. &ldquo;If nothing else, a Bhotiya girl will know how to weave and make wine [from wheat],&rdquo; says Kismati Devi, 52.</p>

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<p>Synthetic rugs have edged out handwoven ones, but weavers like Arti Bona (left) and Kushma Kutiyal (right) still make them occasionally (Others)</p>
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<p>Fulmati says they used to make chutkhas, thick blankets made of pure wool, and sell them at the annual Jauljibi mela in November. The blanket is heavy, ideal for the cold climate of Kumaon. &ldquo;Our fathers and brothers would go to Almora and Pithoragarh town to sell the chutkhas. &ldquo;Each is priced between 3,500 and 6,000 rupees, depending on the purity of the wool. But it takes hard labour and a lot of time to make,&rdquo; says Fulmati&#39;s mother, Suppu Devi. &ldquo;About 15&ndash;20 days to make a chutkha if one spins all day long. Sometimes it can take three months to complete one piece.&rdquo;</p>

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<p>Suppu Devi with the yarn she uses to make a chutkha, a thick blanket which can last up to a hundred years (Others)</p>
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<p>But this handmade blanket does not sell much anymore. &ldquo;Nobody wants to pay more than Rs. 2,000 when you can get blankets and quilts much cheaper,&rdquo; says Suppu Devi, as she unwraps the yarn for my camera. A chutkha survives many generations, at least a hundred years.</p>

<p>The women have also traditionally made thulma (another type of blanket), pattu (a coarse woollen rug), pankhi (a woollen wrapper), dann (carpet) and asan (prayer mat). The elegant embellishments on the mats and carpets are similar to Tibetan motifs &ndash; with bright geometric patterns, auspicious symbols and flowers.</p>

<p>But now the looms are only used occasionally to make the rugs and mats. &nbsp;A pair of asan &ndash; long, narrow and intricate &ndash; can be sold for Rs. 20,000; bigger carpets can cost more. But the buyers are few. Low-cost synthetic blankets, rugs and wrappers from the India-China border trade and from the plains, including Punjab, have replaced these traditional woollen products in Kumaoni homes. The women now make chutkhas only for their families or for pujas and festivals within the Bhotiya community.</p>

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<p>Left: Rugs like these, handwoven by Bhotiya women, can take six months to make. Right: Fulmati Hunar shows a chutkha woven by her (Others)</p>
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<p>&ldquo;We don&rsquo;t like coming out on the road and breaking stones, but we don&rsquo;t know how else to make money,&rdquo; says Shanti Devi, who is crushing stone not far from where Batuli Devi is working, focussing on them with her clamp and hammer. A few sacks stand against each other nearby, with two men filling more.</p>

<p>These heaps of crushed stones are everywhere in Dharchula and Munsyari blocks of Pithoragarh district. So are the women and girls crushing them, amid this wide open landscape, with a mountain reaching up to touch the sky. The physical space is vast, but the skills and livelihoods of the people living here are now severely constrained.</p>

<p>This <a href="https://ruralindiaonline.org/articles/from-creating-carpets-to-crushing-stones" rel="nofollow" target="blank">article</a> was originally published on 31/10/2017 on the <a href="https://ruralindiaonline.org/" rel="nofollow" target="blank">People&#39;s Archive of Rural India</a></p>


Women of the Bhotiya community in Uttarakhand?s Gothi hamlet earn an income by breaking quarried stones ? and recall a time when their weaving skills brought them respect as well as financial returns

Crushed stones are piled in front of nearly every house along the main narrow lane of Gothi hamlet, along with several sacks. Women of all ages, schoolgirls too, sit on top of these coarse heaps, crushing the stones one by one with hammers and clamps. Men play carrom and cards outside the houses in the lane, after having quarried the stones from the mountains and river beds. Gothi, a hamlet of Kalika panchayat village, is on the way from the Jauljibi market area to Dharchula town in eastern Pithoragarh district of Uttarakhand. Two rivers – the Kali and Gori – meet at Jauljibi, and there is the constant sound of water. Nepal is a few metres away, with narrow foot bridges connecting the two countries. The bridges are as shaky as the lives of the people living on either side of them. Heaps of stones used to build houses and roads lie outside almost every house in Gothi hamlet (Others) × Fulmati Hunar, 32, the cook at the government school in the village, says, “It is difficult to get a job here. During the summer, we go back to our upper-Himalayan homes.” These are in the villages of Go and Baun in Darma valley in the upper Himalayas, close to the India-China border. Here, at altitudes of 2,500 metres, many families collect yarsagumba for about 45 days, from mid-May. Yarsagumba is a rare and valuable fungus with medicinal properties, though only a portion of its high-value international trade emanating from this region is legal. The people also collect kitchen herbs for sale in various parts of the Kumaon region. “We earn by selling those herbs,” Fulmati says. “However, that is not enough to run a home. So, we crush and sell these stones.” Local middlemen buy the crushed stones and sell them to contractors who are building roads or houses. It is almost a year-round activity, that has increased after the 2013 flood. In June that year, most of Uttarakhand received unprecedented rainfall. Water from the overflowing Kali river washed away many houses and roads in Gothi, Naya Basti, Kalika and Balwakot in Dharchula block. The stones are used to rebuild these houses and roads – as well as make new ones. Each sack of crushed stones fetches Rs. 45, Fulmati says. In a day, she can fill two sacks. “Some women sell three sacks a day. It takes a lot of time, because there are household chores to be done as well," she says, busy making an egg curry at the school. Batuli Devi, 65, breaks stones with only a hammer and clamp, without any protective gear; sometimes tiny pieces of stone get in her eyes or she injures her fingers (Others) × In one of the alleys of Gothi, two women are placing pieces of stone on bigger ones, holding them down with clamps, and hammering them. The stones shatter. Their hands, feet and faces are grey with the dust. They don’t wear any protective gloves or masks. “Sometimes, tiny pieces of stone get in our eyes and we rush to the hospital [in Dharchula, six kilometres away]. Sometimes our fingers are injured. But that is all,” says 65-year-old Batuli Devi. It is afternoon, and she has collected a sack full of stones. She says she will work until the daylight fades. Crushing stones has become a full-time livelihood activity for the women of Gothi not only because of the increased demand for the stones, but also because of the falling demand for their traditional handwoven products. Most of the women here are from the Bhotiya tribe, known for their excellent weaving skills. They can weave anything, from mats to blankets, sweaters to socks, all from wool fetched from herds of sheep in the region. Weaving is what the Bhotiya women most enjoy. This was how they used to earn a living. Their craft commanded respect. But that was in another time, recalls Batuli Devi. Now the wooden looms – many were washed away or damaged in the flood and had to be remade – are gathering dust in the corners of many homes. Some of the looms that survived the flood are a hundred years old, handed down as precious gifts from mothers to daughters and daughters-in-law. The weaving skills too have been passed down the generations. “If nothing else, a Bhotiya girl will know how to weave and make wine [from wheat],” says Kismati Devi, 52. Synthetic rugs have edged out handwoven ones, but weavers like Arti Bona (left) and Kushma Kutiyal (right) still make them occasionally (Others) × Fulmati says they used to make chutkhas, thick blankets made of pure wool, and sell them at the annual Jauljibi mela in November. The blanket is heavy, ideal for the cold climate of Kumaon. “Our fathers and brothers would go to Almora and Pithoragarh town to sell the chutkhas. “Each is priced between 3,500 and 6,000 rupees, depending on the purity of the wool. But it takes hard labour and a lot of time to make,” says Fulmati's mother, Suppu Devi. “About 15–20 days to make a chutkha if one spins all day long. Sometimes it can take three months to complete one piece.” Suppu Devi with the yarn she uses to make a chutkha, a thick blanket which can last up to a hundred years (Others) × But this handmade blanket does not sell much anymore. “Nobody wants to pay more than Rs. 2,000 when you can get blankets and quilts much cheaper,” says Suppu Devi, as she unwraps the yarn for my camera. A chutkha survives many generations, at least a hundred years. The women have also traditionally made thulma (another type of blanket), pattu (a coarse woollen rug), pankhi (a woollen wrapper), dann (carpet) and asan (prayer mat). The elegant embellishments on the mats and carpets are similar to Tibetan motifs – with bright geometric patterns, auspicious symbols and flowers. But now the looms are only used occasionally to make the rugs and mats. A pair of asan – long, narrow and intricate – can be sold for Rs. 20,000; bigger carpets can cost more. But the buyers are few. Low-cost synthetic blankets, rugs and wrappers from the India-China border trade and from the plains, including Punjab, have replaced these traditional woollen products in Kumaoni homes. The women now make chutkhas only for their families or for pujas and festivals within the Bhotiya community. Left: Rugs like these, handwoven by Bhotiya women, can take six months to make. Right: Fulmati Hunar shows a chutkha woven by her (Others) × “We don’t like coming out on the road and breaking stones, but we don’t know how else to make money,” says Shanti Devi, who is crushing stone not far from where Batuli Devi is working, focussing on them with her clamp and hammer. A few sacks stand against each other nearby, with two men filling more. These heaps of crushed stones are everywhere in Dharchula and Munsyari blocks of Pithoragarh district. So are the women and girls crushing them, amid this wide open landscape, with a mountain reaching up to touch the sky. The physical space is vast, but the skills and livelihoods of the people living here are now severely constrained. This article was originally published on 31/10/2017 on the People's Archive of Rural India

From creating carpets to crushing stones

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Zee News Rajasthan

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Arpita Chakrabarty

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