As the Navratri celebrations are in full swing everywhere, the people from the tribal Dhangar (Gouli), cowherd community from Bhoot Khamb, a small ward in Keri panchayat in Ponda are all geared up for their grand Dasaro or Dussehra festivity. These villagers celebrate Ganesh Chaturthi and Diwali, which is quite similar to any other places, but Dasaro is something that stands out with regards to festivals elsewhere. No effigies of any demon are burnt, but it is simply a festival invoking their deity, Biroba, for blessings and to protect from evil.
The Dhangar communities in Goa and nearby villages of Dhakore, Shiroda, Ajgaon, Sawantwadi and Ranna Tulsuli, Kudal are a few of the communities living in small pockets that follow their age-old practices in true ethnic spirit, Janu Dhaku Kolekar from Bhoot Khamb informs. In Goa, these celebrations can be experienced at Bhuipal and Surangichemal, Sonal in Sattari, Kholpewadi in Sal, Bicholim, Dhabel, Poinguinim in Canacona, Padimal, Quepem and Madditalap, Loliem, notes renowned folk cultural expert Rajendra Kerkar.
Home to some 150 odd inhabitants comprising some 30 odd houses, Dasaro celebrations at Bhoot Khamb is a three-day affair. Janu’s daughter Pooja who is studying in Class 12 science is upbeat about the festival and rejoices every moment as preparations start days before with sprucing up of the place as the whole community assembles as one unit in a homely atmosphere. “The festival basically involves males, though women also perform Fugdi dance. The most exciting moment is the way they perform the Gaja dance and go into a state of trance (Bhar) during the dancing sequence on the last day of the festival.” The mood is created as the tempo builds up with the accompaniment of Dhol (drum) and other instruments. An odd among folks play one of the traditional blow instruments, called a Povo or a flute.
The name Bhoot Khamb itself sounds to be a haunted place but turns out to be a lively one made by these communities residing here for more than a hundred years. How the name came about is a part of local folklore. “During Portuguese rule, traveling was mostly on foot and road transport was limited as very few caminhao plied then, which was the only means of transport for commuters traveling from Savoi Verem and other far-off places to Ponda. It is believed that they had built a small shrine ‘Devli’ and the place came to be called as Bhoot Khamb, literally meaning (Pole of the Spirit) that protected the travelers passing along a muddy road in those heydays of thick forest, but always a deserted place like many in Goa,” says Janu, whose ancestors have lived at this place of grand festivity.
In many temples where Navratri is organised for nine days after Ghatasthapana on the first day marking the beginning of festivity, nine types of grains are kept for germination. On the day of Dasaro, decorated Tarangas representing deities Prakriti/ Purush, Mahadeo/Bhumika or Sateri/Ravalnath are taken out and in a solemn ritual, symbolic weddings of deities are performed in different temples around Goa. Later, the germinated grains are offered to married women as Prasad as a symbol of procreation, Kerkar tells about the various practices prevalent in Velip and other ethnic communities.
Janu says, “The festival begins two days before Dasaro in the evening with worshipping of Kuldevta, in about two to four houses, although Pooja is performed in every household. On the first day, the ritual begins in the evening just after darkness with the tying of about 4-5 Torans (garland) made of five coconuts in Devaro (Pooja place in the home) with the playing of traditional folk music. Pooja and Aarti are performed with the invocation of deity (Gharane) by seeking blessings for the festival and the family members and Faral (fruits) is offered to the god.” On the second day at home, Kuldev is offered Dhudgo, a buttermilk in a clay or copper pot. Blessings of Kuldevta are invoked with Gharane.
Janu says, “The third day begins with the ceremonial worshipping of tools at home and Vhuti made up of Vastra (cloth), Haldi (turmeric), Kunkum (vermillion), Khavche paan (betel leaf), Khobre (coconut) and Kharko (dried date) are offered by a married woman in every house.” And, the final festivity begins during Shilangan with the dancing members coming from both sides assembles at the Maand to the playing of drums. A basket containing Devachi Patie of Kuldev is carried around the Bauhinia plant (Aapto) with a white cloth called Pal held overhead as the colourful procession moves on.
The whole community gathers at Maand, the sacred place of the community where a folded Kaamal (blanket) is placed with offerings of Neyvedya, coconut, haldi-kumkum, Durva (grass blades). Janu informs, “After the vibrant colourful dance, a few participants go into a state of trance as they move around the Bauhinia plant and enact robbing of white Aapto flowers symbolizing gold. One of the elders in the community invokes the Kuldevta to bless the villagers with Gharane and seeks Mangne, for the wellbeing of people’s health, children’s education, occupations and prosperity of people.”
Every festival has its unique customs and rituals, so also a variety of dishes that are cooked on the occasion by every family at their home. For Dasaro, this community for whom rearing cattle has been their prime family occupation in the past, the type of delicacies they cook has remained till date despite changing times and they are close to their main source of livelihood, the cattle. Enjoying Dhoodh Baat (milk rice) and buttermilk are integral parts of the Dasaro festivity, besides Khatkhate (Mixed vegetable dish) and other seasonal dishes, points out Janu. And, the festival makes the moment very special to relish tasty cuisines.