Language Spoken

The local dialects spoken by the people of Kumaon is termed as Kumaoni. The dialect however changes from district to district. According to ethnolinguists Kumaoni language has been given the code ISO 639-3:kfy.

The details are as follows:-
Region	Uttaranchal, Almora, Nainital, Pithoragarh, Bageshwar, Champawat, Udhamsingh Nagar districts; Assam; Bihar; Delhi; Madhya Pradesh; Maharashtra; Nagaland. Central Kumauni is in Almora and northern Nainital, Northeastern Kumauni is in Pithoragarh, Southeastern Kumauni is in Southeastern Nainital, Western Kumauni is west of Almora and Nainital. Also spoken in Nepal.
Alternatenames	Kamaoni, Kumaoni, Kumau, Kumawani, Kumgoni, Kumman, Kunayaoni
Dialects	Central Kumauni, Northeastern Kumauni, Southeastern Kumauni, Western Kumauni. People report the eastern dialects to be different. Names sometimes listed for dialects or subgroups are: Askoti, Bhabari of Rampur, Chaugarkhiya, Danpuriya, Gangola, Johari, Khasparjiya, Kumaiya Pachhai, Pashchimi, Phaldakotiya, Kumaoni, Rau-Chaubhaisi, Sirali, Soriyali. Most closely related to Garwhali and Nepali.
Classification	Indo-European, Indo-Iranian, Indo-Aryan, Northern zone, Central Pahari

 

The People

The inhabitants of the Kumaon hills are commonly known as the Kumaoni. The social structure is based on the extended family system, the eldest male member being the head of the family. Women are respected in society but they usually confine themselves to household activities. No religious ceremony is considered complete without the wife joining the husband. Women also work in the fields and forests alongside the men.


 

Music and Dance

Kumaonis are fond of music, folk dance, and songs accompanied by local musical instruments like murli, bina, and hurka. The hurka is played by the “jurkiya” and the dancer accompanying him, known as “hurkiyari,” is usually his wife or daughter. They go from place to place narrating folklores, singing the praise of their gods and goddesses. During fairs and festivals and at harvest time, they often dance the Jharva, Chandhur Chhapalior, and many other forms of folk dances. The popular folk songs are Malushahi, Bair, and Hurkiya Bol.
 

 

Culture

The culture of the present Kumaon is a blend of influences from the indigenous population as well as from the immigrants to this region. Consequently, the myths, dialects, languages, folk literature, festivals, fairs and forms of artistic expression are examples of the creative influences of the different cultural groups that constitute Kumaon.
Every peak, lake or mountain range is somehow or the other connected with some myth or the name of a God or Goddess, ranging from those associated with the Shaiva, Shakta and Vaishnava traditions, to local Gods like Ham, Saim, Golla, Chhurmal, Kail Bisht, Bholanath, Gangnath, Airy and Chaumu. Temples are dedicated to the nine famous Goddesses, other local Goddesses, Bhairava, Surya:. and Ganesh. The temples at Jageshwar, Bageshwar, Binsar, Thalkedar, Rameshwar, Pancheshwar, Baijnath and Gananath are devoted to Lord Shiva. The temples of Devidhura, Gangolihat, Pumagiri, Almora, Nainital, Kot Ki Mai and Kotgari Devi are associated with the Shakt tradition, while the region of Lohaghat - Champawat (Mount Kandeo) is associated with Kunna Avatar. This region also has two famous Sun temples.

 

 

The following are the major sanskars of a Kumaoni Brahmin:-

 

• PACHAULI. On the fifth day of the birth of a child, the mother and the child are given a bath, followed by puja and singing of traditional songs.

 

• CHHATI. This event is celebrated on the sixth day of a child’s birth. It is day long event and generally finishes in the evening. It usually consists of decorating the house with traditional aipans and other things, singing of traditional Kumaoni songs followed by lunch.

 

• NAWAN. This is celebrated the ninth day of the child's birth. Basically it is celebrated in the same manner as the PACHULI.

 

• NAMKARAN. On the eleventh day of the child’s birth the namkaran ceremony takes place. The house is decorated with AIPANS. Brahmin is called for puja. The child is exposed to the sun for the first time on this day , similarly he is made to touch the earth on this day. A coonch shell is wrapped in a new cloth and the brahmin takes it near the childs ear and very gently speaks the childs name in his/ her ear. This cloth is then kept in the puja place and used to make a dress which the child wears on his/her UNNPRASHAN day.

 

• UNN PRASHAN. This event is celebrated in the fifth month in case of a girl child and the sixth month of a boy.The house is decorated with AIPANS. Guests are called, puja is done and later the mother does symbolic feeding of the child with a gold ring.it is a tradition to keep items like toys, silver coin, pen, ink, books, janau and knife on a big plate. The child is taken near the plateand encouraged to pick or touch any of the items. It is said that if he touches or pick the items as shown below he / she will be inclined to the profession as given below :-

 

• Toys - games.

• Silver coin - business.

• Pen - beauracrat

• Ink - writer/ intellectual pursuits.

• Books - teacher.

• Janau - religious bent of mind.

• knife - soldier/ police.

• Lock - the child is likely to fall into bad company when he grows up.

2. In today’s world the UNNPRASHAN ceremony is still done but people do not take these prophecies seriously.
 

• FIRST BIRTH DAY -This is also celebrated in the traditional way. The child is given a traditional bath in a big brass vessel called PARAT. Wheat flour is mixed with turmeric and used to rub the child. All relatives pour water over the child as a symbolic gesture. This is followed by a feast.

 

• CHUDA KARAM. This is celebrated on the third birthday of a child. Five different pujas , GANESH PUJA, MATRI (Mothers) PUJA, KALASH STHAPANA, NAV GRAH (Nine planets) PUJA, and PUNYA WACHAN are done. After this the hair of the child are shaved off. The child’s ear are also pierced on this day.

 

• AKSHAR AARAMBH. This is done on the child’s fifth birthday. In KUMAON the studies start in the fifth year. After puja of Ganesh, Saraswati and GURU PUJA, the Brahmin starts his formal studies on this day by teaching him the alphabets.

 

• JANAU ALSO CALLED BARPAND. This is second most important day in the life of a male child. The house is decorated with AIPANS. Guests are invited. Puja on this day is more elaborate than on previous occasions. After puja the boy wears the sacred thread called JANAU. He takes pledge to remain a BRAHMCHARI till he completes his education. His head is tonsured on this day. This day is normally celebrated in the odd birthday like seventh, ninth, eleventh, thirteenth etc.

 

• VIVAAH. Vivah or marriage is the most important day in any persons life, irrespective or his religious denomination. In India marriages ceremony are of various types for example BRAHMA or DEV VIVAH, GANDHARV VIVAH, ASYRA VIVAH and so on. In Kumaon DEV VIVAH or BRAHMA VIVAH is prevalent. In this form of ceremony the parents and the priest play the central role. Marriage ceremony in Kumaon is very elaborate affair.

3. VIVAAH The main events which take place are:-
 

• BARPAND or JANAU It takes place a day earlier in case the boy has not had his JANAU earlier. A boy cannot be married without his JANAU.

 

• VAKYA DAAN. This means that the boys parents have given their word and the marriage is fixed.

 

• TIKA. Unlike in the plains on this day the groom’s younger brother brings the engagement ring to the brides place and again unlike the plains he slips it into the bride’s ring finger. He also presents her with jewellery, sweets, clothes, and dry fruits. Similarly the girl’s side also sends the engagement ring and other such things for the groom.

 

• SUWAL PATHAI AND RANGWALI. On this day GANESH puja is done. During the puja three small cloth pieces are taken in which turmeric pieces, ROLI, SUPARI, AXSHAT (soaked rice) and coins are put and tied. One each is placed in the kitchen, one on the entrance to the house and the third is tied to the wok/pan which is to be used for making various dishes for the marriage. Later statues of 'SAMDHI & SAMDHAN' are made by using TIL, RICE ATTA and JAGGERY. These are later put in a small basket and decorated. These are exchanged on the day of marriage. Big PAPARS are made of atta, dried in the sun and later fried. These Papars are called 'SUWALE'. These are also exchanged along with sweets on the marriage day. In so far as 'RANGWALI' is concerned it is a big piece of cloth which is to be used as a 'DUPPATA' and worn by the bride, her mother and all her female relatives, similarly it is worn by the grooms mother and his female relatives. Yellow cloth is used for rangwali. Small red spots are made on it by using home made vegetable dyes and later it is dried in the sun. It is made with the help of all female relatives, traditional songs are sung when it is made.

 

• PURWANG. This is celebrated in the morning of the marriage day. Parents of the bride keep fast, puja is done. Later the bridegrooms family bring the 'UBTAN' (which is a mixture of ATTA, TURMERIC powder, RYE seeds, other traditional herbs and oil) used by the groom for his bath. All female relatives take turns to put this paste of UBTAN on the brides body. Later she is given a bath. The groom is also similarly given a traditional bath. The bride is required to keep her hair open. The brides father after puja ties a small yellow / pink cloth piece (called KANKAN) on the left wrist of the bride. A similar cloth piece is tied on the left wrist of the brides mother. Similar piece of cloth is also tied to the grooms right wrist. The cloth piece contains one whole beetle nut, turmeric piece, coins, 'AK-XATCH' (whole rice)and ROLI. These are opened on the fourth day of marriage.

 

• BARAT. This is the arrival of the main marriage party. In the grooms house the grooms mother stands on the main door and blocks it and reminds her son the sacrifices she made in raising him. The groom gives his mother money which is symbolic of the sacrifices she made. His sister in laws and other female relatives decorate his eyes with black KHOL. The groom is then put on a horse and given a traditional send off. All female sing typical folk songs meant for this occasions.

• DHULIARGH. (Its literal meaning is a ceremony conducted at a time when the cows are returning home) When the marriage party reaches the brides house, the bride’s brother receives him and uses a red umbrella to escort him to the spot where the marriage ceremonies are to take place. The bride’s father washes his feet as also the feet of the Brahmin who has come with the grooms party. They both are given clothes, watch, jewelery, and money. Later both the Brahmins tell those present, the family history of each side going back seven generations. The female relatives of the bride in the meanwhile sing traditional songs in the back ground.

 

• KANYADAN. The literal meaning is 'giving a girl away'. During this ceremony both parties sit side by side. A small makeshift curtain separates the bride and the broom. The mother puts her 'ANCHAL' on top the bride and escorts her to the place of the marriage ceremony. Both Brahmins conduct the marriage ceremony by chanting traditional Sanskrit chants. The bride’s father gives his daughter hand to the groom. Later the whole ceremony is finished and the groom puts the red roli on the 'MANG' or hair parting of the bride. The girl is now deemed to have been married. The marriage party leaves for their house before first light. They are given a traditional send off where all females sing traditional marriage songs.

4. Marriages in Kumaon are simple. There is no ostentatious display of wealth, unlike the plains. There is no dowry taken or given. ‘SAMBANDH’ or the other party’s social standing and family background are very important. This is not linked to their wealth or other such issue. After marriage the bride returns home to her parents place after two days to a week, depending on the distance. This is called DURGUN or DURAGAMAN ceremony. She normally stays for a few days and then returns to her husband’s home. Gradually return home. Songs form a very important part of most of the ceremonies in Kumaon, more so in a marriage ceremony.