Fair and Festivals of Bangladesh

Fairs and festivals have always played a significant role in the life of the citizens of this country.
They derive from them a great amount of joy, entertainment and color for life. While most of
the festivals have sprung from religious rituals, the fairs have their roots in the very heart of
the people, irrespective of religion, caste or creed.

Pahela Baishakh
The advent of Bengali New Year is gaily observed throughout the country. The Day (mid-April)
is a public holiday. Most colorful daylong gatherings along with arrangement of cultural
program and traditional Panta at Ramna Park, is a special feature of Pahela Baishakh.
Tournaments, boat races etc. are held in cities and villages amidst great jubilation. Many fairs
are held in Dhaka and other towns and villages.

Independence Day
March 26 is the day of Independence of Bangladesh. It is the biggest state festival. This day is
most befittingly observed and the capital wears a festive look. It is a public holiday. The citizens
of Dhaka wake up early in the morning with the booming of guns heralding the day. Citizens
including government leaders and sociopolitical organizations and freedom fighters place floral
wreaths at the National Martyrs Monument at Savar. Bangla Academy, Bangladesh Shilpakala
Academy and other socio-cultural organizations hold cultural functions. At night the main
public buildings are tastefully illuminated to give the capital city a dazzling look. Similar
functions are arranged in other parts of the country.

21st Feb, the National Mourning Day and World Mother Language Day
21 February is observed throughout the country to pay respect and homage to the sacred souls
of the martyrs' of Language Movement of 1952. Blood was shed on this day at the Central
Shahid Minar (near Dhaka Medical College Hospital) area to establish Bangla as a state
language of the then Pakistan. All subsequent movements including struggle for independence
owe their origin to the historic language movement. The Shahid Minar (martyrs monument) is
the symbol of sacrifice for Bangla, the mother tongue. The day is closed holiday. Mourning
procedure begin in Dhaka at midnight with the song Amar vaier raktay rangano ekushay
February (21st February, the day stained with my brothers' blood). Nationals pay homage to
the martyrs by placing flora wreaths at the Shahid Minar. Very recently the day has been
declared World Mother Language Day by UNESCO.
Eid-e-Miladunnabi
Eid-e-Miladunnabi is the birth and death day of Prophet Muhammad (s). He was born and died
the same day on 12th Rabiul Awal (Lunar Month). The day is national holiday, national flag is
flown atop public and private houses and special food is served in orphanages, hospitals and
jails. At night important public buildings are illuminated and milad mahfils are held.

Eid-ul-Fitr
The biggest Muslim festival observed throughout the world. This is held on the day following
the Ramadan or the month of fasting. In Dhaka big congregations are held at the National
Eidgah and many mosques.
Eid-ul-Azha
Second biggest festival of the Muslims. It is held marking the Hajj in Mecca on the 10th Zilhaj,
the lunar month. Eid congregations are held throughout the country. Animals are sacrificed in
reminiscence of Hazrat Ibrahim's (AM) preparedness for the supreme sacrifice of his beloved
son to Allah. It is a public holiday.

Muharram
Muharram procession is a ceremonial mournful procession of Muslim community. A large
procession is brought out from the Hussaini Dalan Imambara on 10th Muharram in memory of
the tragic martyrdom of Imam Hussain (RA) on this day at Karbala in Iraq. Same observations
are made elsewhere in the country.
Durga Puja
Durga Puja, the biggest festival of the Hindu community continues for ten days, the last three
days being culmination with the idol immersed in rivers. In Dhaka the big celebrations are held
at Dhakeswari Temple, where a fair is also held and at the Ram Krishna Mission.

Christmas
Christmas, popularly called "Bara Din (Big Day)", is celebrated with pomp in Dhaka and
elsewhere in the country. Several day-long large gatherings are held at St. Mary's Cathedral at
Ramna, Portuguese Church at Tejgaon, Church of Bangladesh (Protestant) on Johnson Road
and Bangladesh Baptist Sangha at Sadarghat Dhaka. Functions include illumination of churches,
decorating Christmas tree and other Christian festivities.

Rabindra & Nazrul Jayanti

Birth anniversary of the noble laureate Rabindranath Tagore on 25th Baishakh (May) and that
of the National Poet Kazi Nazrul Islam on 11th Jaystha (May) are observed throughout the
country. Their death anniversaries are also marked in the same way. Big gatherings and song
sessions organized by socio-cultural organizations are salient features of the observance of the
days.
Tagore is the writer of our national anthem while National Poet Kazi Nazrul Islam is famous as
Rebel Poet.

Langalbandh Mela:
At a place near Sonargaon (about 27 km. from Dhaka) a very attractive festival observed by the
Hindu Community every year on the last day of Chaittra (last Bengali month) - mid April, when
the devotees take religious bath in the river.

There are various other festivals that are habitually observed by Bangalees all the year round.

Mela
Mela In the traditional Bangladesh society, mela or folk fair was a very common and regular
feature characterized by festivities and marketing. It has also religious trait. Many melas are
organized on religious grounds and conglomeration of people was naturally accompanied by
marketing of various commodities and services. Like most other pre-capitalist societies
Bangladesh peoples also held melas with multiple purposes, such as religion, marketing,
cultural activities, games and sports and other entertainments including prostitution.

Many melas are of ancient origins. Many melas were added to the existing concept of mela
over time and the process came down to date. Melas were formerly names after the purposes
of the mela. For examples, ‘Surya-Mela’ (Sun fair), ‘Surya-thakurer Brata’ (vow of Sun god),
‘Chaitra-sankrantir Brater Mela’ (fair of vow on the occasion of conclusion of the month
Chaitra), ‘Charak-Mela’ and ‘Shiber Gajan Mela’. On the other hand, the cloud god ‘Barun-
Baruni’ gave rise to ‘Snaner Mela’ (Bath-taking Fair). At one time, ‘Barun’ or ‘Barunir Snaner
Mela’ used to take place all over Bengal. The name Banni was taken from the word Baruni
(cloud, sky).

Mela

It has been estimated by fair specialists that over five thousand fairs are held annually in towns
and villages of different regions of Bangladesh. There are always specific aims and objectives
behind holding a fair. They may be religious, or related to vows, anniversaries, festivals or in
reminiscence of specific themes or heritage. A natural trend in the holding of fairs is gathering
of men, women and children at a particular place for a day or a week or even a month.
Economically, special attraction of fairs is exhibition of a huge quantity of essential household
items, and holding of folk-drama (Jatra), circus, puppet dance etc.

Previously, almost all the fairs were village-based; but now it held both in rural or urban areas.
These fairs can be roughly classified into seven categories based on their purposes: 1. Fairs on
religious occasions; 2. Fairs on the occasion of agricultural festivals; 3.Seasonal fairs; 4. religious
fairs centering a dargah; 5. Fairs on the occasion of memorials/festivals commemorating the
births and deaths of venerable people etc; 6. Cultural fairs; and 7. Exhibition and sale of
commercial goods, though all melas have the element of selling and buying. All communities
including Muslims, Hindus, Buddhists, Christians and ethnic peoples organise fairs on some
occasions religious or secular. Fairs are held during Durga-puja, Shiv-puja, Kali-puja, Ratha-jatra,
Snan-jatra, Dol-jatra, Janmastami etc. of the Hindu community.

Among the festival-based fairs of the Muslim community, those related to the Muharram are
the most colourful. The Shia Muslims bring out Tazia processions in memory of the tragic
incidents of Karbala; alongside performing various rituals, they arrange sessions of folk-songs
(jari-gaan) at some places. The Muharram fairs held at Hussaini Dalan of old Dhaka and Azimpur
have a long tradition. Besides, mention may also be made of Garh-parar fair of manikganj and
the Muharram fair of Chak-Daulatpur, kushtia.

Similar to the Muslim community, the Buddhist people also hold various fairs. The fairs of the
Buddhist community are related to the main programme of buddha purnima. It has been
gathered that a 3-day fair used to be held at Bijuri village of Chittagong on the occasion of
‘Ashwini Purnima’; a one-day fair used to take place at Baraia of comilla on the occasion of
‘Maghi Purnima’. The biggest fair of all is that of ‘Mahamuni’, which lasts throughout the month
of Baishakh.

The number of fairs for those belonging to the Christian faith is few in number. These fairs take
place at one or two spots only on the occasion of Christmas Day. This type of fair are held at
Kaliganj of Gazipur every year. But the oldest among these Christian fairs is the one held at
Kaligram under mUksudpur upazila of gopalganj district. It continues for seven days.

Toyes

Most of the agro-centric fairs in this country have links with folk religious rituals. Examples
include Goushtha Mela, Kartik Mela, Poush Mela and Chaitra-sankrantir Mela. There are also
other forms of agro-centric fairs. Examples include the rituals and festivals of ethnic
communities. organise Biju, Boisuk and Shangrai festival-fairs each year which are related to
agricultural rituals. A special agro-centric festival and fair is also organised on the occasion of
Karam-puja. The greater Chittagong Hill Tracts region and the greater Rajshahi region are the
seat of these fairs and festivals.

There are also some seasonal fairs. For example, the Baishakhi Mela held on the occasion of
welcoming Bangla New Year has a longstanding tradition. In recent times, planned initiatives by
the Small and Cottage Industries Corporation, Parjatan Corporation, Bangla Academy and Folk
Arts Foundation have added new dimensions to the holding of Baishakhi fair. Now, Baishakhi
fairs are organised in almost all towns of Bangladesh.

Fairs also take place on the occasion of Urs (religious anniversary) of various Muslim shrines.
The Dol-purnima Urs fair at the den of Fakir Lalon Shah, Harithakurer Mela of Orhakandi,
Gopalganj, Sanal Shah Fakirer Mela, Shah Sultaner Mela at Mohasthangarh of Bogra,
Maizbhandarer Mela of Chittagong, Enayetpurir Mela of Sirajganj, Baul Thakurer Mela of
Narsingdi, and Sureshwarer Mela of Faridpur deserve special mention.

Handicraft

Various cultural fairs are organised on the occasion of observing some national days. These
include: Language Martyrs Day on 21 February, the Independence Day on 26 March and the
Victory Day on 16 December. Book fairs are also regularly held in Bangladesh on the basis of
this cultural spirit. They mostly take place in urban areas, but have spread to some district and
divisional towns as well in recent times. The holding of fairs on the occasion of Twenty-first
February and Victory Day is relatively recent. The Ekushey Boimela (Book-fair) held on Bangla
Academy premises throughout the month of February has already become a heritage. The
book-fairs are now taking place even in faraway towns. Alongside book-fair at national level,
mobile book-fairs are also organised by the National Book Centre in rural townships. Fairs are
also organised on the occasion of national days. In recent times, Bijoy Mela has been
introduced in Chittagong on the occasion of Victory Day.
The latest addition to fairs has been the exhibition and sales fair of commercial commodities. It
is basically a product of the ideas and experiences gathered from overseas. These exhibitions
generally take place in towns. Administrative supervision was also added to this holding of fairs
at district and sub-divisional towns. But these traditional exhibition-fairs of agro-industrial
goods went through a period of decline over time. At present, an international trade and export
fair is regularly held at Sherebangla Nagar of Dhaka. It may be noted that this fair is the biggest,
most varied and richest one for commercial exhibition and sale of commercial goods. Besides,
numerous fairs of commercial commodities take place in Dhaka on a regular basis at different
times of the year. They are called handicrafts fair, handloom fair, industrial fair, textiles fair, etc.
The organizers of most of these fairs are associations of commodity manufacturers, private
organisations as well as established political or social personalities. The city-dwellers are found
to flock in large numbers at these fairs for purchasing household or garments products.

There are invariably arrangements for recreation in these fairs. These include: swings, puppet
dance, magic, circus, staging of jatra, rendering of baul songs, kavi-gan, lathi-khela, wrestling,
jari-gan, etc. Besides, the clowns add colour and gaiety to these fairs. They make fun by moving
around freely. Special arrangements are also made for country-wines and gambling during fairs.
Many people lose everything by getting drunk as well as betting. It is a routine picture of any
fair.

Baishakhi Mela traditionally, Baishakh is basically a month of fairs. Like other fairs, the
Baishakhi fairs also have two aspects, one commercial and the other cultural. Businessmen
open their book of accounts (halkhata) on the occasion of Chaitra-sankranti and the first day of
Baishakh. The day of Chaitra-sangkranti is observed to bid farewell to the previous year, and
Baishakhi fairs are launched on the occasion. A Bangla year bids adieu and a new year begins in
a mirthful mood through musical presentations and consumption of food. The Baishakhi fair
starts in the country towards the end of Chaitra. But it is the first day of Baishakh which dazzles
in the glory of festivity. Everybody wears clean and beautiful attires. A great enthusiasm is
observed in cooking cakes in most of the households. And the children rush to the fair in
groups.
 Sweetmeat

Opportunities are created for displaying and selling items produced by peasants, blacksmiths,
potters, weavers, confectioners, and artistes-technicians in villages during Baishakhi fairs. The
small businessmen decorate their shops with agro-based commodities, sweets, handicrafts,
artistic items made of clay and cane. Coloured flute made of bamboo and palm-leaves, horns,
one-stringed (Ektara) and two-stringed (Dotara) musical instruments, tabor, balloon, top,
marble, kite, reel, rotating wheel, puppet, clay-horse, wooden-horse, birds made of wood,
paper and bamboo, household utensils made of clay, pitcher, glass bangle, string of glass-beads
etc. are displayed for sale. In addition, there are also furniture, beds, divan, bedstead, chairs-
tables, dress-stand, cupboard, husking pedal, wooden seat, wheel, etc. Besides, brass pot,
vessels and containers, plough, yoke, iron chopper, axe, sharp tool, scissor, hoe and ornamental
ring with bells are also sold. Various confectionary items like kadma, jilipi, batasha, khaja,
mithai, laddu, motorbhaja, tiler-khaja, khagrhai, etc. are found in abundance.

Another attraction of Baishakhi fairs is woven textiles. The weavers bring embroidered saris,
dhoti, lubgi, gamchha (napkin made of handloom), bed cover etc. for selling at the fair.
Children’s dresses are also found in one corner of the fair. The ladies flock to the shops
displaying ornaments made of silver, bronze and brass with the intention of buying. Some
educational exhibitions suitable for lifting the lifestyle of agriculturists and labourers of the
village are also shown in the fair. These include display of livestock, spinning with the help of
charka (spinning wheel), the technique of welding, nursery etc. Various kinds of fans, mats,
quilts, and products made of string, cane and bamboo made by village-girls are also put on
display. Arrangements are also there for display and sale of different high-quality vegetables,
poultry and crop seeds.
 Nagardola

The practice and pattern observed in the fairs of Bangladesh over the ages are also seen during
Baishakhi fairs. These include: gathering of a large number of people; arrangement for
recreation including music and songs; exhibition and sale of useful industrial products;
arrangements for different types of games and sports.

Folk songs like pala-gan and baul-gan, jatra (folk-drama), kavi-gan (poet’s song), gambhira
songs, alkap, jari-gan, puppet dance, circus etc. are the main cultural features of these fairs.
Baishakhi fairs demonstrate that indigenous games can also entertain people. These include:
lathi-khela (stick fight), wrestling, ha-du-du or kabadi, flying kites, duel of ox, horse-race,
chicken-fight, game with monkeys, etc. These fairs do not conclude in a single day. They last
even up to weeks, fortnights, and one or two months. Baishakhi fair lasts for the whole month
in most districts of the country.

An outstanding episode of the Baishakhi fair of Chittagong is the wrestling competition called
Jabbarer Balikhela. A huge number of people throng the venue for a whole day to enjoy this
competition. Besides, the Buddhists of Chittagong organise a fair called Mohamunir Mela
towards the end of Chaitra. This fair is part of the celebration for welcoming the new year. The
new- year’s festival of the ethnic peoples of Chittagong Hill Tracts, viz. Marma, Chakma and
Tripura are called Sangrai, Biju and Bishu respectively.

Moharram Mela the Moharram fairs are organised in the first and second weeks of the Islamic
month of Moharram, in memory of the martyrdom of Hazrat Imam Hossain (R) in Karbala.
Although the Sunni Muslims far outnumber the Shias in Bangladesh, Moharram is an occasion
more relevant for the Shias although the Sunnis also take part in it. Although the incidents of
Moharram were tragic, its observance has now turned into a festivity.

The Muharram festival in Dhaka was started during the Mughal era by the Shia elements in the
government. At that time, Dhaka was dominated by Shia Muslims. The ancient Imambari
Hossaini Dalan located at Bakshibazar has been at the centre of Moharram programmes and
fairs in Dhaka. Each year, a large fair sits at the Hossaini Dalan premises as well as in Farashganj
and Azimpur. It used to extend up to Azimpur graveyard and New Market in the past. It is
gathered that a bazar used to sit around Hossaini Dalan up to 10 Moharram from 1864. Sales
and purchase of goods used to take place here day and night. The products included
handicrafts, essential household items, cosmetics, choppers-knives, flutes, food items like
parched rice, sweetmeat, etc. Small toys made of wood and tin, swords and shields were a
feature of this fair.

Punyasnan Mela the Ashtami Snan or Punyasnan Mela usually takes place according to Hindu
tradition on the lunar day of Shuklashtami or Ashokashtami. At this time, around a few lakh
Hindu devotees arrive at langalband. They get down into the Brahmaputra river at this place of
pilgrimage, pronounce the mantra: ‘O Brahmaputra, please wash away all my sins’, and take a
holy bath for ridding themselves of sins along with offerings of flowers, wood-apple leaves,
paddy, grass, haritaki, green coconut and mango-shoot etc. The traditional Basanti Fair takes
place on the bank of Adi-Brahmaputra river at Langalband on the occasion of this holy bath. The
devotees from Bangladesh, India, Nepal and Myanmar are the consumers or buyers at this fair.
The colourful and popular fair spreads over an area of three and a half square kilometres on the
bank of Adi-Brahmaputra; alongside it are the dens of saints-sannyasis coming from various
places of the country. Although these saints provide joy to the devotees, the assembly of
diverse local and foreign fancy goods in the fair become an ornament for the festival. These
include wooden showpiece, ladies ornaments made from clay-wood-oyster-shell, conch-
bracelet, ornamented shoes-sandals etc. There are also shops displaying ingredients for offering
puja as well as ostentatious food, where various types of sweets (mithai-monda, kadma,
chhanch-khaja, rasogolla, kalojam, bundia, khagrhai) are available alongside indigenous food.
The local and foreign devotees perform their ritual at 14 ghats (slopes) including Gandhi-ghat,
Raj-ghat, Lalit-sadhur-ghat, Annapurna-mandir-ghat, Joykali-mandir-ghat, Daksineshwar-
kalibari-ghat and Akari-sadhur-ghat for absolving themselves of sins. When returning home,
they take home some items from the fair as souvenirs. Besides, another Punyasnan Mela takes
place beside the Brahmaputra river at Ganginar Par of mymensingh district town, where
another holy bath ritual is performed. A few other Punyasnan Mela (holy bath fairs) are also
organised at a few other districts including Sunamganj and Dinajpur.
Rath Mela (fair on the occasion of Ratha festival) of the Hindu community takes place at
various places of the country in the last week of Ashar month, according to Bangla calendar.
This fair is also called Rath-jatrar Mela. The Hindus organise these fairs at different places of
Bangladesh in memory of the Ratha-jatra of Jagannath Dev, according to Hindu mythology. As
prescribed by this ritual, the Ratha is dragged from in front of the temple to a specific place at a
distance and then this same Rath is taken to the Jagannath temple after a gap of seven days.
The Rather Mela or fairs take place in all regions of Bangladesh, in-between this Rath-jatra
(journey of Ratha) and Ulta-Rath-jatra (reverse journey of Ratha). At some places, it is called
Rath-jatrar Mela, while at others it is called Ulta-Rath-jatrar Mela. It can be mentioned here
that the former takes place on the occasion of Rath-jatra, while the latter centres on the Ulta-
Rath-jatra.

The Ratha fair held at Dhamrai upazila of Dhaka district is the most famous in Bangladesh for
two reasons. First, the Jagannath temple of Dhamrai owns the biggest Rath in the country;
second, the turnout of people is the largest here and the fair is also the biggest. Apart from sale
of pottery goods, items made from bamboo-cane-wood, cosmetics for girls, sweets and
seasonal fruits, circus performances and puppet dances are also exhibited in the fair. Besides,
there are arrangements for merry-go-round and shooting-the-balloon with air-gun for children
at the fair. Apart from Dhamrai, other famous Rath-fairs in the country include Rath-khola’s fair
in Kushtia town, Rath-fair of Puthia in Rajshahi district, Lamapara Rath-jatra fair at Jaintapur of
Sylhet, Rath-jatra fair at Moksedpur of Gopalganj, Rath-jatra fair at Ishwarganj of Mymensingh,
Ulta-ratha fair of Dhaka’s Tantibazar and Radhagovinda temple, Ulta-ratha fair of Muradnagar
under Comilla district, Ulta-rath-fair of Feni’s Trunk road and Ulta-rath fair of Gaibandha’s
Kalibari.

Lalon Mela the Lalon fair is held twice a year at Chheuria village under Kumarkhali upazila of
Kushtia district, centring on the tomb of Fakir lalon shah (1774-1890). One of these is held in
memory of the Guru of Bauls Lalon Shah on the occasion of his death anniversary. The other
Lalon Mela is held on the occasion of Sadhu-sabga ritual introduced by Lalon at the arrival of
Dol-Purnima. These fairs have some distinct characteristics. Firstly, they are basically a get-
together for the saints who follow Lalon; secondly, shops of bauls selling musical instruments
are located at one corner of the fair-premises. The saints coming from home and abroad
purchase their needed instrument from among the varieties of Ektara, Dotara, Doogi, Premjurhi
or Kathjurhi and Mandira displayed in these shops. Some roving sellers are also seen in the fair
who sell gamchha and lungi made by weavers who are disciples of Lalon. On the other hand,
cassettes of Lalon songs as well as books on him are also sold along with plastic goods,
handicrafts, furniture, mat, clay doll, clay containers and ornaments. Anybody coming to this
fair can purchase the famous tiler-khaja of Kushtia, on the packet of which is written: ‘Hai re
mojar tiler khaja/kheye dekhliney mon kemon moja’; anyone can taste hot ‘jilapi’ sweet by
coming to the Lalon fair. Overall, Lalon Mela has assumed the shape of an assorted fair.

But not many years have elapsed since the Lalon festival and Dol-Purnima programme assumed
this present shape. The Lalon festival was informal up to the 1950s and was mainly limited to
the fakirs and devotees. At that time, the programme also had a spontaneous character. But
ever since the1960s, the event lost its spontaneous flair due to administrative involvements.
Previously, the Dol-Purnima or the death anniversary of Lalon were basically meant for saints,
where get-together of Bauls-fakirs, rendering of services and songs as well as initiation of
devotees used to take place. Now these programmes have been transformed into Lalon fairs
due to presence of ministers and bureaucrats in these festivals. The initiation of saints or the
bhek-khelafat ritual takes place within the confines of these fairs. This ritual is performed by
wearing white attire and then circling the tomb of Lalon seven times. During the session on
alms, the devotee or khelafatkari sings Lalon songs and seeks alms from other devotees and
saints by moving around the fair premises. The Lalon Mela is also dubbed as Baul Mela by some
people.

This kind of Baul Mela takes place at Meherpur of Kushtia and Baulpara of Narsingdi. Like Lalon
Mela, gathering of Bauls as well as rendering of Baul songs occur in these fairs. Items available
for sale and purchase in the fair include musical instruments needed by the Bauls, which
include Ektara, Mandira, Kathjuri, etc. Shops selling gamchha and lungi are also found. Apart
from Meherpur-Narsingdi, a 3-day Baul fair is also organised from 29 Magh at Dhaka’s Demra-
Kayetpara Baul-bazar in memory of a saint belonging to the Baul community, where men and
women gather in large numbers.

Maizbhandari Mela is held on the day the exponent of Maizbhandari system Shah Ahmad Ullah
expired in 1906. The fair held for commemorating his death, where lakhs of devotees throng
the Maizbhandar-Sharif, is called Maizbhandari Mela. People irrespective of religion and race
including Hindus, Muslims, Buddhists and Christians are allowed at this Maizbhandar Darbar-
sharif. Quite naturally, it turns into a confluence of all religionists on the occasion of the
Maizbhandari Urs. The fair takes place at Maizbhandar of Fatikchhari on 10 Magh each year.
Apart from the religious and spiritual ambience, the main characteristic of the fair is the huge
inflow of people irrespective of class or profession and the participation of nearby tribal people,
agriculturists and handicraft producers. A special attraction of Maizbhandari fair is the
rendering of Maizbhandari songs. Besides, cassettes, CDs and books on Maizbhandari songs are
also sold. In addition, sessions of miscellaneous songs on love and separation by rural kaviyals
(poetic singers), as well fees taken by them from the audience are also witnessed during the
fair.

The Rash Mela is organised towards the end of Kartik in connection with the Rash-leela ritual of
the Monipuri community. Monipuri devotees from various corners of Bangladesh and even
from the neighbouring countries arrive to offer sacrifices to make their wishes come true on the
occasion of Rash-leela and Rakhal-khela of Lord Sri Krishna. The festival takes place at Shiv
Bazar of Madhabpur union under Kamalganj upazila. Three mandaps or sacred pavilions are
erected at distances of 2-3 furlongs from each other. The attractions of the Rash festival are
increasing day by day. The arrivals of people of all ages make the place reverberate with life.
Even before the month of Kartik, a race starts to take lessons in dance and music for
participating in the Rash-leela. Girls ranging from 9 years old to unmarried virgins of 20 years
are seen participating in these. According to the speciality of jora-mandap, three teenage girls
belonging to three families are made experts in acting, dance and songs of Sri Radha. Three
boys are kept for the role of Sri Krishna. Besides, Rash fairs are also held at Dublarchar of
Khulna division, Khanpur of Bagerhat, Orhakandi of Faridpur, Kantanagar of Dinajpur, Goshinga
of Barisal and Lamabazar of Sylhet.

Bishub Sankranti Mela is a festival-centric fair organised on the occasion of welcoming the
Bangla new year and bidding farewell to the past year by the tribal people of Chittagong Hill
Tracts. Actually Baisabi is the name of the biggest festival and fair which takes place on the
occasion of bidding adieu and welcoming the new year in Chittagong Hill Tracts on the last two
days of the year and the first of Baishakh. This festival is known as Biju, Baisuk and Sangrain
respectively to the three main tribal population of Chittagong Hill Tracts: Chakma, Tripura and
Marma. The first three letters of these festivals have been combined to give rise to the word
Bai-sa-bi. The root word of Baisuk, Sangrain and Biju is probably Bishub Sankrant. Actually, in
Chakma language, ‘s’ or ‘sh’ is pronounced as ‘j’. For this reason, the word ‘Bishu’ has become
Biju in Chakma language. The Biju festival and fair of the Chakma community continues for
three days, which are known as Phool Biju, Mool Biju and Goryaparyar Biju. The first day of
Phool Biju is observed on the second-last day of Bangla calendar. The Chakma men, women and
children come outside their dwellings to gardens and forests to pick up flowers before the
advent of dawn. They are even allowed to steal flowers from the neighbours’ gardens on this
particular day. A portion of the picked flowers is used for Buddha-puja, and the rest is
submitted to the river as offerings. People take bath before offering the flowers to the river.
During bath and while offering flowers, they offer prayers in the form ‘Ju Ma Gabgi, Mor Puron
Jharjhar Apadbala, Fibla Beg Dhoi Ney Ja’. It means, ‘Salute to you, mother Ganga, please wash
away all my adversities and hazards of the past year’.
The second day of the Biju festival or the last day of Bangla calendar is called the main Biju. It
signifies that the main attraction of the festival is this day. In the morning of the day, small
children scatter rice on the compound of neighbours in order to feed the chickens. Later, the
children consume Biju food at the neighbours’ dwellings and no invitation is required for that.
There are arrangements for a variety of food, including ‘pajan’ (mixed vegetable) at each house.
The word pajan possibly has its origin in five-food (pach-an); the curry made from a minimum of
five vegetables is called pajan. In some instances, pajan is prepared with a combination of over
one hundred species of vegetables. Besides pajan, various type of food and drinks including
home-made pitha (cakes), payesh and semai (sweets) as well as sharbat (drinks) are also
prepared. Apart from pajan, the adults are also entertained with home-made wine. Usually, rice
and fish or meat is not served on the main day of Biju. The youths bathe the elders by drawing
water from the river and water-pit at noon. The statue of Buddha is also washed at the
Buddhist temple. Bathing is a symbol of washing away the hazards and adversities of the past
year and thereby making oneself pure. In the evening, puja is offered once again to the Buddha
and the river (Gangi mother). The dwelling houses are decorated with light and even the cow-
shed is illuminated with candles so that the darkness of all ignorance and hazards of the past
year go away.

The third day of the Biju festival or the first day of Bangla calendar is called ‘Goryaporya’. A
birthday is called sal-girha or the day of year’s rolling; similarly, the first of Baishakh is the day
the year starts rolling for the Chakmas. On this day, the close relatives are treated with rice-
fish-meat. The housewives who could not earlier participate in the main Biju due to their
preoccupation in hosting people at home, move around in different places on this day.

The Tripura sect of ethnic peoples term ‘Bishub-sankranti’ as ‘Baisuk’, which has possibly
emerged from the words ‘Bishu’ or ‘Baisu’. Their Baisuk festival is similar to that of the
Chakmas, but an additional attraction is the ‘Gorhaia Nritya’ (dance). Each Gorhaia dance-
troupe consists of 20 to 30 men and women. These Gorhaia troupes present dances by moving
around neighbourhoods.

The Bishub-sankranti is known as ‘Sangrain’ to the Marma and Rakhain sects of ethnic peoples,
which emerged from the word ‘Sankranti’. As against the Chakmas who take bath in river and
wash the elders with the intention of removing the hazards of the past year, the new year
festival Sangrain has become a festival for spraying water (jal-keli) to the Marmas through an
evolution of culture. Men and women participate in this festival of spraying water on each
other. Apart from Chakma, Marma and Tripura, the Bishub-sankranti festival is also celebrated
by other tribal communities of Chittagong Hill Tracts amid much pomp and gaiety. On the
occasion, various sports competitions are arranged in the villages of hill tracts. The games are
quite distinct from the plain-land, such as Nadheng-khela and Ghila-khela etc. Besides, the
tribal people of other districts also observe the Bishub-sankranti festival. This festival is known
as ‘Bishu’ to the Vishnupriya Monipuri people of Kamalganj. It continues for seven days at a
stretch starting from the last day of the bygone year.

Baishakh is probably the Sanskrit equivalent of Bishub-sankranti, which is known as ‘Baisuk’ in

Tripura language and ‘Basagu’ in Bodo language. The Arakanis term the month of Baishakh as
Thangrai Lah, or Thangrai (Sangrai), or the month of Bishub-sankranti. In that respect, Baishakh
is the month of Bishu or Baisuk or Baisagu.

Baruni Mela the principal fair of the Matuya community is called Baruni Mela. The Matuyas
term it as Mohabaruni. This weeklong fair is held at the Orhakandi village of Gopalganj district
at the holy site of Harichand Thakur on the occasion of Baruni yogic bath; it is held each year on
Madhukrishna Trayodashi or the thirteenth night prior to the full-moon of the month of Chaitra
each year.

Dublar Char Mela was introduced by a sannyasi devotee of Harichand Thakur named
Haribhajan (1829-1923) in 1923. A huge fair sits each year on the occasion of ‘Rash-Purnima’ at
a place called ‘Dublar Char’ (shoal), which is located on the estuary of Poshur river south of the
Sundarban forest in Bagerhat district. Innumerable devotees come here for sea-bathing each
year on the occasion of Rash-Purnima (full-moon of Rash).

Festivals
Festivals are common to all societies and cultures. With the change of social and economic
structures, the natures of festivals also change. But some festivals are so deeply rooted in the
social organism that they continue to entertain from generation to generation. Some of the
festivals bear the mark of the community and nationality, some have the stamp of religion, and
again some bear the impression of politics. The festivals, which got started in the primitive
society centering on the prayer for food, have now been filled with various colours and
varieties.

The main foundation of festivals is ritual and most of the ancient rituals were collective
activities. Many of the rituals were related to agriculture and were determined by lunar
months. The ancient rituals were magical processes to tame supernatural power; in the
subsequent cultures, this characteristic feature was retained. The spontaneous agro-based
ancient festivals lost their spontaneity with the passing of time and became more formal.

Although most of the festivals were related to religions, these did not evolve on account of
religions - they originated spontaneously in the society. Later on, they assumed more formal
character. As for example, not very long ago, singing and music was a part of the Eid festival of
the Muslims of Bengal, which was an expression of spontaneity. But now it is not there. Now a
day these festivals are more formal than before, but new social dimensions have been added to
them; they have become occasions of mutual exchange of pleasantries among friends and
relatives.

Many of the religious festivals that are prevalent in Bangladesh are of ancient folk origin. Later
on, religions have turned them formal. In this respect, special mention should be made of Eid
and MUHARRAM of the Muslims. From time to time 'folk culture' has influenced these festivals, as
a result of which the original religious practices have changed. Thus the religious practices and
pattern of life of the Muslims of Bangladesh and those of the Middle East and Indonesia are not
the same.

The two main religious festivals of the Muslims of Bangladesh are EID-UL FITR and EID-UL AZHA. Eid-
ul Fitr is observed after the end of Ramadan. The social meaning of Eid is joyful festival, while its
etymological meaning denotes returning time and again. Like all other social festivals, Eid
returns every year. So is the case with Eid-ul Azha. The same can be said of HAJJ.

In the celebration of these two festivals in the early period, there was an influence of the folk
belief of the peasants. Later on, a few religious manners and customs were added. In the
colonial period these two festivals were not celebrated with the same importance as it is being
done now. The reason was the absence of government patronage, poverty of the people and
their ignorance about religion.

The joy and pomp with which Eid was celebrated during the Mughal period was confined to the
immigrant highly placed and rich Muslims. The general body of people remained aloof from it.
However, the ruins of xahi Eidgahs in different parts of Bangladesh bear testimony to fact that
the Mughals accorded importance to Eid.

By the end of the nineteenth century, a new ingredient, viz., folk-fair, was added as an
accompanying source of pleasure during Eid. This trend still continues and now at least twelve
fairs are held on the occasion of Eid in different regions of Bangladesh. An account of the Eid
celebration by the Bengal Muslims during the last hundred years reveals that one of the main
features of the Eid festival was the arrangement of special food and drink. In the mofussil and
rural areas, the food would include korma, polao, and various types of homemade pitha, semai,
and jarda. Unmarried girls would draw butterflies, which has long been recognised by the
Bengalis as a symbol of marriage, on the pitha. But in the urban areas, this type of indigenous
practice was absent. In the Eid menu, homemade sweet items would get prominence. One of
the main characteristic features of the nineteenth century Eid in Dhaka was the Eid procession.
Probably the NAIB-NAZIMS of Dhaka introduced this practice of procession after taking the cue
from the famous JANMASTAMI procession of Dhaka. After being stopped for some time in
between, such processions have again been started a few years ago.

In the subsequent period, various folk-usage, such as salutation after sighting the new moon
heralding Eid, touching the feet of the elderly people as a mark of respect, holding of fair and
other related customs came to be in vogue in the Muslim society.

In many cases, local or urban culture has also made an impact on this festival. During the 1930s
and 1940s, on the Eid day in Dhaka, Khathak dance was performed in Ramna, Armanitola and
other grounds. Besides, boat race, kite flying, horse race, hijra dance (dance performed by
hermaphrodites) etc were held. Horse race and hijra dance were features of Baboo culture,
which was adapted in the Eid festival. At the start of the last century, when the political
movement for a separate Muslim identity began, Eid festival assumed new importance. After
the creation of Pakistan in 1947, both the Eids became the national religious festivals in the
state of which present-day Bangladesh was a part, and enjoyed patronisation from the
government.

As far as Eid-ul Azha is concerned it should be mentioned at the outset that during the last
century, sacrifice of animals, especially cow, on the occasion of the festival were objected to by
other communities. But when the Muslims emerged as a strong community, such objections did
not work. During the 1950s or 1960s, many of the middle class families could afford to sacrifice
at least one goat because it could be purchased for fifty to one hundred rupees. Many people
on the villages would sacrifice domestically raised cows or goats. But after the independence of
Bangladesh, when the gap between the rich and the poor widened extensively, sacrifice of the
animal has now become a symbol of social status. In the villages, sacrifice is now limited within
the rich and middle class cultivators. The majority of the professionals in towns sacrifice cows
on shares. Still many cannot afford even that. The rich sacrifice cow or goat or both animals on
their own.

Before the commencement of Eid-ul Azha, particular cattle markets are held in various parts of
the country. Paper garlands are hung in the neck of buxom and expensive cows. Urbanisation,
the expansion of the middle class etc have brought about changes in the mood of the festival.
Diversification is noticeable in the type of animals that are sacrificed. Alongside goats and cows,
camels and fat sheep are also sacrificed in a limited number at present. Eid for the common
people means meeting with family members, buying new clothes and arranging rich food as far
as possible on the Eid day.

Muharram' was observed with pomp and grandeur till the 1960s, and its faint resonance still
lingers. Many of the Mughal rulers, though they adhered to the Sunni view, patronised
Muharram. All the rulers from MURSHID QULI KHAN to Mubarakuddaula were the supporters of the
Shiite (xia) sect. SIRAJUDDAULAbuilt an IMAMBARA for them. Not only that, the nawabs also
participated in the Muharram procession and spent money for Muharram from the government
treasury. This practice was stopped during the colonial rule. The naib-nazims of Dhaka belonged
to the Shiite community. Therefore, it was only natural that the Shiite influence became very
strong in Dhaka during the eighteenth and nineteenth centuries. Dhaka was the main centre for
the observance of Muharram in Bengal. It became popular in the rural areas in the nineteenth
century. During the Muharram punthis were read in modulated voice to create the effect of
tune. A new dimension was added to the grief of Muharram with the publication (in 1885-91) of
Mir Mosharraf Hussain's BISAD-SINDHU.

Sometimes local Hindu and folk rites and practices got inserted in the observance of Muharram.
While in the Muharram procession in Iran one bier (tazia) is carried, in Bengal and for that
matter in India the number of biers carried is two. It is because the Bengali Muslims, alongside
their Indian counterparts, believe that in the battle of Karbala, both the sons of Hazrat Ali (Ra.)
embraced martyrdom. Hence on the day of Axura, mourning is expressed by chanting 'Hai
Hasan!' 'Hai Husain! And fasting is observed. But the fact is that Hasan was poisoned to death in
Madina in 670 AD and Husain embraced martyrdom at Karbala in 680 AD. Towards the end of
the nineteenth century, Tazia procession was brought out in every Muslim-dominated village of
Bangladesh with pomp and grandeur.

At present, the main centre of the observance of Muharram in Dhaka is the HUSAINI DALAN.
However, the oldest IMAMBARA of Dhaka is located in the Bibika Rawja Mahalla of Farashganj. A
certain Amir Khan built it in 1600 AD. In the 1869 map of Dhaka, there is a mention of another
old Husaini Dalan. This Husaini Dalan of Mir Yakub was located near Phulbaria. Two other old
Husaini Dalans were at CHHOTA KATRA and Muqim Katra.

The duration of the Muharram festival is more or less ten days. The most important function
takes place on the tenth day, i.e., on the day of Ashura. On that day a big fair used to be held at
Azimpur in Dhaka and the tradition still continues. All the Tazia processions from different
Imambaras assemble at Husnabad of Azimpur. There the Tazias are covered with black clothes
and silently taken to the Husaini Dalan.

The main component of Muharram is its procession in which feature a horse named Duldul (the
name of the horse on which Imam Husain actually rode during the Karbala war), and thousands
of flags in different colours. From the procession, persistent chanting of 'Hai Hasan, Hai Husain'
is heard and thousands of Jalali pigeons fly above the Tazia. At the front of the Muharram
processions were mourners revolving sticks and showing entertaining tricks with swords, and at
the rear were people carrying burning bricks. Although the number of Shia Muslims was not
large, they would bring out the processions with a great show of grandeur. Perhaps their
intention was to compete with the JANMASTAMI procession.

The Muharram processions maintained its pomp and grandeur up to 1960s and then gradually
declined. The principal procession begins in the morning from the Husaini Dalan, passes
through Bakshibazar, Azimpur, Purana Paltan etc and in the afternoon disperses at the
Dhanmondi lake where the Tazia is solemnly immersed. In the past, the Tazia was immersed in
a pond at Azimpur. The main attractions of the Muharram celebration are the fairs, which are
arranged at Husaini Dalan, Bakshibazar, Farashganj and Azimpur. Of all the fairs, the one that is
held at Azimpur is the largest. Wherever Muharram is celebrated in Bangladesh, fair is an
integral part.

At present, Muharram is observed in the remote areas of the districts of Dhaka, Manikganj and
Tangail in a somewhat different fashion. In some houses of different locations, Muharram is
observed according to the folk functions of saints and fakirs, which have continued on the basis
of regular line of descent. In those houses, on the very first day of the month of Muharram, a
square platform having three tiered shelves is built with soft earth at a place located in the
courtyard or near the house. At the front of the platform a small pond is dug. On the four
corners of the platform four flags of four colours are interred and in between the flags moon,
star, eye etc, made of bronze or silver are planted on soft soil, and after filling the front pond
with milk as far as possible or, in its absence, with water, a sharp knife or arrow is pierced on
one side of the platform. The complete platform is called Barkat Mar Thal. Its boundary is
determined by inserting on the ground small flags tugging fringe made of colored paper on the
four sides of the platform. Late on, centering it, the function gets started. People assemble
there and take vow to offer something if their desires are fulfilled. The person who conducts
the Thal keeps fast for ten days eating only vegetarian food items during night times. Marsia,
Jari, lathi khela etc are performed round the 'Thal' and on the 10th day of Muharram, the
earthen platform is solemnly immersed.
In the past Hindus also participated in Muharram. It is known from an article written in 1831
that of the 14 thousand Tazias, which were built and exhibited in Bengal, the Hindus built 600.
In fact, till the middle of the nineteenth century, the religious festivals were a kind of ceremony
for the general mass.

The biggest religious festival of the Hindu community in Bengal was and still is the DURGA PUJA.
Hindus participate in it with great enthusiasm. Durga Puja is an old festival but it is difficult to
say with any degree of certainty how old it is. The most antiquated embodiment of goddess
Durga who slew the Mahisasura belonged to the fifteenth century. The nature and mode of the
Durga Puja, which would be performed in the past, were different. It is the folk form of the
past, which has turned now into an autumnal festival. It is also known as untimely awakening of
goddess Durga as Ramachandra invoked her, because in the past Durga Puja was performed in
the spring and that was the propitious time for offering Puja to the goddess. But in
the RAMAYANAcompiled by Kirttivasa, it is mentioned that Rama offered the goddess untimely
Puja from which the practice of performing the Puja in the autumn was introduced.

A series of festivals centering Durga Puja is held in Bangladesh. Usually on the sixth lunar day of
the bright fortnight in the Bengali month of Axwin, the ceremonial awakening of goddess Durga
takes place. Thereafter, Puja is performed for three days on the seventh, eighth and ninth, and
the immersion of the image of the goddess Durga with her companions is held on the tenth
day. People exchange greetings for fifteen days after the immersion of the image of the deity.
On the following full-moon day, LAKSMI PUJA takes place. On the last day of the Bengali month of
Kartik, Kartik Puja (worship of god Kartik who is the commander-in-chief of heavenly forces) is
performed. On the fifth lunar day of the bright fortnight in the Bengali month of
Magh, SARASWATI puja is held. Before that, on the new moon day usually in the month of
Kartik, KALI PUJA is performed. The series of Pujas, which starts in Axwin with Durga, comes to an
end with Sarasvati. Thus Although there is provision for offering Puja separately for all the gods
and goddesses, there is no distinct system for offering Puja to GANESH. However, before starting
Puja to any other god or goddess, it is the usual practice to offer Puja to Ganesa because
without pronouncing 'O Ganeshaya Namah' no Puja to the other deities becomes efficacious.

Durga Puja was introduced in Bengal by Raja Kangsanarayana (diwan of Bengal and ruler of
Tahirpur) in the sixteenth century who was a mace-bearer of Emperor AKBAR. After introduction,
it took almost three hundred years for Durga Puja to become the universal and biggest religious
festival of the Hindus of Bengal. Durga Puja was observed for the first time as a festival full of
pomp and grandeur in Kolkata in the nineteenth century. Thereafter Durga Puja gradually
spread to various regions of Bengal. The zamindars played the main role in making this as the
most popular festival.

An excellent account of Durga Puja at Kotalipara in Faridpur at that time is obtained from the
autobiography of Krishna Kumar Mitra. He describes that the Puja festival would begin with the
sound of drums and moulding of the images. In the autumn, vast expanse of water would
inundate the field and in these circumstances, Durga festival would be observed in almost every
household. In the Puja, numerous he-goats would be immolated. In the well-to-do families, its
number would be not less than sixty.

The inundated area would remain full of noise for five-six days because of the sound created by
the beating of drums and tom-toms. All the people, male or female, young or old, would
become besotted with songs, music, eating, pleasure-trips and other amusements. As
accompaniments of Durga Puja were performances of theatre, Kirtan, Dhap' (a kind of song
attended with slow dance), Jatra etc.

The zamindars of Muktagachha and Gauripur of Mymensingh also performed Durga Puja in
great splendour till 1940-41. On the occasion of the Puja, a weeklong programme of Jatra,
kabigan (a kind of song competition), Dhap-Kirtan, etc, would be arranged. On the day of
immersion, a procession of elephants would be held in Muktagachha. The tenants would be
invited to a feast in the Zamindar's house. Apart from the zamindar mansion, Puja would also
be held in the houses of common people. Those who stayed outside their village throughout
the year on business or service would all join the delightful festival in their own villages. Durga
Puja has no caste distinction. The Hindus belonging to any caste could attend and participate in
the Puja. However, the influence of the caste system did persist.

An account of the observance of Durga Puja in Dhaka in the 1830s is found in the
autobiography of renowned economist Bhabatosh Datta. The image of Durga in red colour
would be moulded in a house in Maishundi. In, Sutrapur, in the house of 'Nandalal, the Baboo
of Dhaka', the image would be as high as a two-storeyed building. However, the Puja held at the
Ramakrishna Mission was more famous. At that time a kind of awakening took place among
people below the Brahmin caste in various places of Bengal. They challenged the supremacy of
the Brahmins and some of them performed the Puja on their own without the priest. A few of
such events occurred in Chandapara of Netrokona.

Because of the communal riot of 1946, many well to do Hindu families from what is now
Bangladesh migrated to India. As a result, it became difficult in the rural areas for a family to
make arrangement for the Puja alone. Hence in these areas, forgetting whether one was a
Brahmin or non-Brahmin, all the people started the practice of holding Puja function together
by collecting subscriptions, which is now known as 'sarvajanin' (public) Puja'. Since the Pakistan
days, almost every Durga Puja, which has been going on in the urban areas of Bangladesh, is
public in nature. However, Puja is also being held under individual or family initiative. After the
independence of Bangladesh, dhakeswari temple of Dhaka has become the main centre for the
observance of Durga Puja. Here under the supervision of an elected central Puja committee,
Durga Puja, along with other Pujas also, is held every year.

People from all communities would join the Durga festival at one time in Bengal. They also do
so even now but not in the same vein as earlier. To the Bengali Hindus, Durga is considered a
daughter. Every year, she comes on 'naiyor' to the paternal house with children for three days.
Hence, on this occasion, many Agamani-Vijaya songs are composed and sung.

There was a time when the people of this region, especially those of Dhaka, would eagerly wait
for the Janmastami procession. The celebration of the Janmastami is an old festival of this
region, particularly of Dhaka town. At that time, both the Hindus and the Muslims would take
part in it. The procession, which would be brought out in Dhaka town, was renowned
throughout the whole of Bengal. It is said that Shrikrsna was born on the eighth lunar day of the
dark fortnight in the Bengali month of Bhadra. So this day is very sacred to the Hindus. In
almost all the regions of the subcontinent, this day is observed in some way or the other as a
religious festival. However, because of the fact that many people specifically mention about the
Janmastami procession of Dhaka, it seems that while in different places it might have been
observed in a general way like other religious festivals, in Dhaka it might have been done with
special pomp and grandeur.

The main item in the observance of Janmastami was the procession. But it is not exactly known
how and when it had started. In this regard few information can be gathered from a booklet
published by Bhubanmohan Basak from Dhaka in 1917. According to it, in 1555 AD (Bhadra, 962
BS), on the occasion of 'xri xri Radhastami', a procession of the boys and devotees clothed in
yellow dress was brought out under the leadership of a certain saint. After ten years from then,
under their leadership the first Janmastami procession on the occasion of the birth of Sri Krisna
was brought out in 1565 AD. Afterwards, the sole responsibility for it was bestowed on the rich
business family of Krishnadas Basak of Nawabpur.

In course of time, the procession assumed the character of an organisation, and every year it
became the regular feature of Janmastami festival. The Muslims named it the 'procession of Bal
Gopal'. Thereafter, many other rich persons of Nawabpur started bringing out processions on
their own initiative. About one hundred years later, a certain Vaisnava Brahmin named
Gangaram Thakur of Urdu Bazar also started bringing out procession like the Basaks of
Nawabpur. His procession would pass from Urdu Road up to Nawabpur. Other processions
would also usually start from Nawabpur and after traversing across Bangla Bazar would return
to the same place, ie Nawabpur. However, the procession introduced by Gangaram Thakur did
not continue for long. Possibly at one particular time the various processions of Nawabpur were
combined together and came to be known as the Nawabpur procession.

By 1725, another Janmastami procession began to be brought out from Islampur, also under
the leadership of Gadadhar and Balaichand Basak. Once the Islampur procession clashed with
the Nawabpur procession, and Sir Cecil BEADON, the then Lieutenant Governor promulgated an
order that each procession should be brought out on separate days. Thereafter, the
Janmastami processions of Dhaka in the nineteenth century became spectacular and its fame
spread throughout the whole of Bengal. Then people from far-flung places would come to
witness the Janmastami procession in Dhaka. The whole of Dhaka at that time would wear a
festive look. In the description, which is available on the Janmastami procession, it is evident
that at the beginning it had an overwhelmingly religious overtone. Later on, this religious
fervour became worn-out to a great extent, and with the participation of the Hindus and the
Muslims alike, it assumed a cosmopolitan and universal appearance.

The main attraction of the Janmastami procession was the dancing and singing of the clown.
The clowns would sing and dance in different manners. With the passage of time, changes
occurred in their songs, and from it changed the nature of Janmastami at certain period of time.
From the descriptions of 1864 and 1872, it is seen that from each side of the two processions,
the participants made taunting remarks against the leading personalities of the other side.
Those also included the descriptions of certain events and this practice continued till the first
half of the twentieth century. Together with it was added the ingredients of Baboo culture such
as obnoxious songs, dances and khemta.

In the third decade of the twentieth century, communal relations deteriorated and with it the
pomp and grandeur of the procession diminished to a considerable extent. During the Pakistan
period, it was stopped by a government order. Following the independence of Bangladesh,
Janmastami procession began to be brought out again, but old grandeur is no longer there.

Apart from the Hindus, there are also two more minority communities in Bangladesh, viz., the
Christians and the Buddhists, who also observe different religious festivals of their own. But
these festivals never formed part of the mainstream and still today the case is the same. The
main festival of the Buddhists is BUDDHA PURNIMA or Baixakhi Purnima. The birth of Buddha, his
adoption of asceticism, attainment of supreme enlightenment, nirvana - all these occurred on
the full-moon lunar day in the month of Baishakh, and hence this is the most important and
solemn festival of the Buddhists. It is assumed that the Baisakhi Purnima is being celebrated in
Bangladesh with great splendour for more than one thousand years.

During the colonial rule, Christmas day or the birth anniversary of Jesus Christ was observed
ostentatiously, especially in Calcutta. On this occasion, the local converts also arranged various
functions. The Christmas festival lasts for a single day. The main components of this festival are
special prayers offered in churches, arrangements of feasts and offering of gifts among friends
and relatives. Now a day the number of Buddhists or Christians in Bangladesh is not very
significant, and hence their festivals are also observed somewhat without much fanfare.

In today's Bangladesh, another festival is gaining prominence, which is not related to religion -
it is Bangla New Year's day. It is observed with great enthusiasm on the first day of Baisakh of
the Bangla calendar. Its main characteristic feature is that it is a social festival and its appeal is
universal. Such a festival, which is not based on religion but still universal, is rare in the world.
During the last 400 years, many functions related to agriculture and the six seasons have been
amalgamated in it and by way of revolving in this way, the first day of Baisakh has turned into
the New Year's Day. Since the 1960s, Bengali New Year's Day assumed a new dimension. During
Ayub rule, when an attack was launched on Tagore songs and Bengali culture, chhayanat
arranged a function of Tagore songs under the famous banyan tree of Ramna on the occasion
of observing the New Year's Day on the first day of Baisakh. This endeavor of Chhayanat
gradually became popular. After the independence of Bangladesh, the Bangla New Year's Day
was declared as an official holiday. PAHELA BAISHAKH is now a major social festival in Bangladesh.

As time passed by, many related matters have been added to this New Year's Day. Some of
these are now extinct, some are on the verge of extinction and a few are still in vogue in certain
areas. A function that is on the verge of extinction is PUNYA. Its origin is not exactly known.
However, it was in vogue till the abolition of the PERMANENT SETTLEMENT. On this day, the tenants
would wear their available good clothes and go to the kachhari of the zamindar to pay rents
and also some extra amounts as a mark of respect to the landlord.

However, the Halkhata function, observed mainly by the business community, is still in vogue.
The businessmen complete their accounts of the previous year on the eve of the New Year's
Day. For this, many of them use a special kind of ledger having the cover made up of red cloth,
which is known as khero khata. On this day, the customers pay some advance and the
businessmen treat them with sweetmeats. There are some who prepare better quality food,
including sweetmeat, on the occasion of the New Year's Day. Of the regional functions arranged
on this occasion, mention may be made of the Bali Khela or wrestling held in Chittagong in the
name of a certain Jabbar. The Gambhira of Rajshahi is also a similar kind of function. Once bull
race was held in Munshiganj.

However, the biggest function on the first day of Baisakh is the holding of fair. In some places,
such a fair continues for a week, even a fortnight. These fairs are the changed forms of the
ancient seasonal, agricultural and other festivals of the country. Baisakhi fair has no religious
fervour. On the first day as well as first week of Baisakh, about 200 fairs are held throughout
Bangladesh. In the fairs arranged in Dhaka and also in other towns and urban areas, along with
the earthen and handicraft items, book fairs are also held. Many publishing houses present
books to the clients as tokens of New Year's good wishes.

Lists of festivals of Bangladesh

Religious observance
Muslim

 Eid ul-Fitr - on the 1st day of Shawwal month of the lunar Islamic calendar.
 Eid ul-Adha - on the 10th day of Dhu al-Hijjah month of the Islamic calendar.
 Chaand Raat - on the 29th or 30th night of Ramadan month of the Islamic calendar.
 Ashura - on the 10th day of Muharram in the Islamic calendar.
 Eid-e-Meeladun Nabi – The Birth of the Prophet
 Shab-e-Qadr
 Shab-e-Baraat
 Bishwa Ijtema
Hindu

 Durga Puja - from the 2nd to the 7th day of Kartik month of the Bengali calendar.

 Krishna Janmashtami - celebration of the birth of the Hindu deity Krishna

 Dolyatra

 Rathayatra, the most popular being Dhamrai Rathayatra.

 Kali Puja

 Saraswati Puja
Buddhist

 Buddha Purnima - Buddha's Birthday

 Madhu Purnima
 Kathin Chibardan - offering of woven robe made of cotton to monks and nuns.
Christian

 Boro Din or Christmas - on 25 December of the Gregorian calendar.

 Easter Sunday

Patriotic and National Observances

 Language Movement Day - (International Mother Language Day); Wearing colour:

 Genocide Remembrance Day
 Independence Day; Wearing colour:
 Armed Forces Day
 Martyred Intellectuals Day
 Victory Day; Wearing colour:

Cultural festivals
General

 Rokeya Day
 Rabindra Jayanti
 Nazrul Jayanti
Music

 Dhaka World Music Festival (music)

 Bengal Classical Music Festival
Folk

 Pahela Baishakh - on the 1st day of the Bengali calendar and summer festival; Wearing
colour:
 Basanta Utsab - Spring festival; Wearing colour:
 Nabanna - Winter and harvest festival; Wearing colour:
 Barsha Mangal - Monsoon festival; Wearing colour:
Others

 Dhaka Art Summit

 Hay Festival Dhaka
 Dhaka Fashion Week
 Dhaka International Film Festival
 Chobi Mela International Photography Festival

Fairs

 Ekushey Book Fair - in Dhaka on the month of February of the Gregorian calendar.
 Dhaka International Trade Fair
 National Tree Fair - Month-long National Tree Plantation Campaign and Tree Fair.

Local events

 Shakrain - in Dhaka at the end of the Poush of the Bengali calendar.

 Jatiya Pitha Utsab - National Pitha (Cake) Festival.
 Joy Bangla Concert - annual concert to mark the 7th March Speech of Bangabandhu Sheikh
Mujib.
 Nouka Baich
 Bisu Mela

Public holidays

 Public holidays in Bangladesh

Lifestyle of Bangladesh

Dress: Bangladeshi people have traditional dress preferences. Bangladeshi men wear Pajama-
Punjabi or T-shirt on religious and cultural occasions and shirt pant on formal occasions. Lungi is
the unique preference for Bangladeshi men. Almost all men at home wear Lungi. Shari of
different colors and patterns is the most common dress for Bangladeshi women. Salowar Kamij
is also very popular, especially among the teen girls. Some girls in urban areas also wear pants,
skirts and tops.
Jewelry: Every Bangladeshi woman has an exceptional point of view about Jewelry. Almost all
the Bangladeshi women are fond of Gold and Silver. High or high middle classes people show
their blue blood wearing diamond or platinum jewelries. Costume Jewelries are also most
popular not only among the low earning group people but also educated and cultured guys.
Gold is so popular in Bangladesh that it is must in every weeding ceremony. Hindu married
women are easily identified by her wrist accessories and their Shidur which is dark red
chemicals use in their middle of upper forehead.

Mehendi: It is another popular traditional art in Bangladesh. The design and color attract

everybody. Mehendi made by pasting leaves of the plant Lawsonia Inermis. It is a decorative art

that is applied as a part of daily life, festive occasions and weddings. The bridal mehendi designs

are typically inspired by Mughal paintings mixed in with classical arts. Drawing hands of a bride

and groom or the bridal procession are common as well.

Traditional Marriage Ceremony in Bangladesh

Settle marriage is popular in Bangladesh. Once the guardians (only) of bride and grooms settled
such relation and the bride and groom’s opinions had minor priority. Now a day the situations
has been improved and given the priority of bride and bride groom likes. Muslim faith based
Bangladeshi society accepts the newly culture and made own form with the traditional customs
of old and new practices. The Bangladeshi particularly middle class bride and bride groom want
to start the family life with joy. Bangladeshis are believed to be protective band forever and
almost all bride and bride groom perform faith to each other in the next portion of life. They
invite all friends, neighbors and relatives as much possible on the weeding festival. Bangladeshi
weeding ceremony has its own tradition and customs for days long.

Bangladeshi Traditional Marriage Festival

Cuisine and Culinary Tradition of Bangladesh

The region is famous for its illusive culinary tradition, and delicious food, dessert and snacks.
Plain rice is the staple food and it is served with a variety of vegetables either fried or curry or
even Bharta (cereals of various vegetables or fishes dry or fresh with spices that are absolutely
delicious), egg, thick lentil soups, and fish or meat preparations of beef, mutton or fowl. Fish is
the main source of protein, cultivated in ponds and the network of inland rivers of the Ganges
delta. Marine fishes are also available. As Dessert Misti Dhohi, flat Chana, Sweetened Yogurt,
Sandesh, Rasgolla, Ras Malai, Kalojam, Pudding etc are unique and you will know what it
means! Kheer is also a great tasty milk based dessert. Sweetmeat is served to a guest any time
of the day or night. A messenger who would carry good news to a relative or a man also
accompanies those sweetmeats. Bengali cuisine is rich and varied with the use of many
specialized spices and flavours. Tradition drinks are tea, Lassi, Sugarcane Juice, Lime and Date
juices, Green Coconut Water are mentionable. Alcoholic drinks are not widely available. It is
available in star hotels and renowned restaurants only.

Transport:
Transport and communication in Bangladesh takes many forms. There are some transports as
the part of culture and customs of Bangladesh. In rural areas bullock cart, buffalo cart and
TomTom (Horse pulled car) are commonly used. In old Dhaka TomTom is still found. Bicycles
are used both in rural and urban areas. Palki (A box-like shape carried on shoulders by six men)
is traditional wedding transport. Bride is carried to the bridegroom’s house riding Palki and
returns with bridegroom. The groom procession follows it as well. There is a unique Eco-friendly
traditional rickshaw that is available all over the country for short journey. The green outer
color of the CNG Auto Rickshaws in big cities reflects the Eco friendly awareness of Bangladesh.
Beside it regular auto-rickshaw, Car, Bus, Train etc. are mentionable land transport for long
journey. Bangladesh is a revering country and water transport system is very strong and
luxurious and comparatively cheap. You can watch Bangladeshi village, local market and public
places, corn fields, landscape etc when you travel and guess about culture and customs of
Bangladesh. Air transport is also available among the big cities. There are eight domestic
airports (active) for air transport.

Social customs like birth, naming ceremony, Circumcision and death too have a distinct
Bangladeshi flavors with each ethnic and religious group having their own unique way to mark
these traditions.