Bhojpuri Culture and History

******Importance of mother tongue.

"The Last Class" is the tender story of a young Alsatian boy and his last French lesson. The setting is an unnamed town in Alsace, and the story takes place near the beginning of the Prussian occupation of Alsace and Lorraine, about 1873. Little Franz is the narrator of the story. Having gotten a late start on this beautiful warm morning, Franz rushes to school. He is fearful that Monsieur Hamel will scold him because he is late and has not prepared his French lesson on participles.

On his way to school, Franz passes through the town square, and in front of the town hall he sees a small group of people reading notices posted on a grating. These are notices posted by the Prussians concerning orders issued from headquarters. While Franz is running across the square, Wachter, the blacksmith, calls to him that there is no need to hurry. Franz thinks that Wachter is teasing him.

Out of breath, he arrives at school. To his dismay, there is no noise or confusion to cover his entrance. Instead, this day, there is the silence and stillness of the Sabbath. Frightened and red-faced, he enters the classroom; instead of giving Franz a harsh scolding, however, Monsieur Hamel gently directs Franz to his seat.

Once settled in his seat, Franz begins to notice the differences that this day has brought. Monsieur Hamel is all dressed up in his Sunday best, the clothes that he wears when prizes are given or on inspection days. Franz's classmates are especially solemn this day. Then his attention is drawn to the back of the room, where villagers are seated, and to Hauser, there with his old primer spread across his knees. Everyone has an air of sadness and anticipation.

Monsieur Hamel gently announces that orders have come from Berlin that beginning tomorrow, German only will be the language of instruction. Today, he tells them, is the last lesson that they will receive in French. Franz regrets the time that he has wasted. The villagers are sorry that they have not visited more often and now wish to express their gratitude for Monsieur Hamel's forty years of service.

It is Franz's turn to recite, but, unprepared, he struggles to express himself and fails. Monsieur Hamel does not belittle or scold him. Instead he expresses the regret that Franz and all the children should have for not having learned when the time was at hand. He points out that it is not Franz who is chiefly at fault. He blames himself and the parents especially for not having been sufficiently concerned with their children's education.

With great patriotic fervor, Monsieur Hamel speaks of the French language as the best language in the world. He continues by reading their lesson to them. The grammar lesson is followed by the writing lesson, with the model provided by Monsieur Hamel's beautiful handwriting of "France, Alsace! France, Alsace." Every student in the class is intent on his work, and nothing but the scratching of pens can be heard.

From time to time, Franz observes Monsieur Hamel, who is studying every detail of the room in which he has taught for the past forty years, and sorrow for this man fills Franz's heart. The writing lesson is followed by history. Hauser joins with the little children to spell out the letters. Then the Angelus and a trumpet blast of the Prussians sound at the same moment. Monsieur Hamel rises from his chair and, in a choked voice, tries to address the class, but he cannot. Taking a piece of chalk, he writes on the blackboard in his largest hand, "Vive La France," and then dismisses them with a motion of his hand

** *Chains of the Soil: A Bhojpuri Tale from the British Raj***

In the sweltering summer of **1898**, in a small Bhojpuri village called **Pakri Basant**, the land cracked under the sun—and so did the spirits of its peasants. The British Raj had brought not just railways and rifles, but a system that turned tillers into tenants, and farmers into bonded slaves.

**Babulal**, a middle-aged peasant with calloused hands and hollow eyes, was born into debt. His father had once borrowed ten rupees from the local **zamindar**, a British-backed landlord named **Rai Bahadur Singh**, to pay for a funeral. That ten had turned into a hundred over the years—interest calculated with cruelty, not logic. And now, Babulal worked from dawn till dusk in the zamindar’s indigo fields, not for wages, but to repay a loan he had never taken.

His wife, **Phoolmati**, often boiled leftover rice starch for dinner, pretending it was curry, just to keep their children quiet. Their eldest son, **Golu**, was barely ten, but already carried baskets heavier than his dreams. The British demand for **indigo** and **cash crops** had forced many like Babulal to abandon growing their own food. Hunger had become a way of life.

Every Monday, the British officer **Mr. Thomson**, clad in a white pith helmet and riding a tall horse, would visit Rai Bahadur Singh's mansion. The two would sip tea while discussing quotas and punishments. "The natives are lazy," Thomson would sneer. Singh, laughing, would nod—even as thousands toiled in his fields, chained not by iron, but by hopelessness.

One day, Babulal collapsed in the fields. The **munshi** (clerk) whipped him back to consciousness. "Your debt won’t repay itself, swine!" he barked.

That night, under the pale moon, Golu sat by his father’s side, wiping sweat from his brow. “Baba,” he asked, “will we always be slaves?”

Babulal looked up at the stars. He remembered his grandfather speaking of times when the land was theirs, when no white man told them what to plant or when to bleed.

“I don’t know, beta,” he whispered. “But one day, this land will answer us—not them.”

The next season, whispers of **Champaran** began to reach Pakri Basant. **Gandhi** had arrived there, and the indigo planters were afraid. Change, though distant, had found a voice. And in the hearts of men like Babulal and boys like Golu, that voice began to echo louder than fear.

Though their hands were still tied to the soil, something had shifted—**a belief that no bo***ge, however old, lasts forever**.

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The **Bhojpuri-speaking region**—a culturally and linguistically unified area spanning parts of present-day **eastern Uttar Pradesh, western Bihar (India), and southern Nepal (Terai region)**—was historically **undivided** and closely knit through trade, pilgrimage, kinship, and shared festivals.

However, the **British colonizers (in India) and the Shah monarchy of Nepal (aided at times by the British)** **divided this region** through **political, administrative, and colonial strategies** in the 18th and 19th centuries.

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# # 📜 How the British (and Nepalese monarchy) Divided the Bhojpuri Region

# # # ⚔️ 1. **Sugauli Treaty (1815–1816): Start of Formal Division**

* After the **Anglo-Nepalese War (1814–1816)**, the **British East India Company** forced Nepal to sign the **Treaty of Sugauli (1815)**.
* **Major Outcome:** Nepal ceded large parts of the Terai region (which included Bhojpuri-speaking areas like Champaran, Gorakhpur belt).
* **New Boundary**: The **Rapti-Gandak river system** became the **de facto border**, artificially separating **Bhojpuri speakers in India and Nepal**.

> 📍 Areas such as **Kapilvastu, Bara, Parsa, Rautahat** remained in Nepal, while **Champaran, Deoria, Gorakhpur, and Ballia** became British-controlled.

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# # # 🗺️ 2. **Permanent Settlement and Zamindari Fragmentation (1793–1860s)**

* British introduced the **Permanent Settlement** and **Zamindari system** in Bengal Presidency (including Bihar and eastern UP).
* This created **fragmented revenue units**, weakening **traditional Bhojpuri socio-political continuity**.
* The **economic exploitation** discouraged cross-border Bhojpuri unity.

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# # # 🧾 3. **Colonial Linguistic and Administrative Boundaries**

* British officials (like in the **1881–1931 Censuses**) began separating Bhojpuri speakers into **Hindi**, **Bihari**, or **Maithili** categories.
* Bhojpuri was **never given official status**—treated as a dialect rather than a language.
* **Administrative divisions** like **Gorakhpur Division**, **Saran Division**, and **Champaran District** were carved to suit colonial control—**not linguistic unity**.

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# # # 🧭 4. **Post-1857 Reorganization & Surveillance**

* After the **1857 revolt** (heavily supported by Bhojpuri peasantry and landlords), British authorities **intensified border surveillance**.
* Bhojpuri landlords in India were brought under **CID watch**.
* Cross-border communication with Nepal was viewed as a **threat to Raj stability**, further encouraging division.

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# # # 🇳🇵 5. **Nepalese Centralization in the Terai (1860s–1900s)**

* After regaining some Terai lands in 1860 (thanks to support for the British in 1857), Nepal's Rana rulers imposed **centralized administration** over Bhojpuri-speaking Nepali districts.
* The **Khas-Nepali language** was imposed, and Bhojpuri was discouraged in schools and governance.

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# # # 🧱 6. **Modern Political Division (Post-Independence)**

* In **India**:

* Bhojpuri region divided between **Uttar Pradesh** and **Bihar**.
* Internal state borders (like Deoria-Ghazipur or Buxar-Ballia) ignored cultural-linguistic unity.

* In **Nepal**:

* The 2015 Constitution maintained centralization.
* Although **Province No. 2** (now **Madhesh Pradesh**) is Bhojpuri-majority, political recognition of Bhojpuri remains limited.

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# # 📌 Summary of Strategies Used by the British and Nepali Monarchy

| Method | Effect |
| ------------------------------- | ----------------------------------------- |
| **Treaty of Sugauli** | Created Indo-Nepal political boundary |
| **Zamindari system** | Fragmented Bhojpuri economic base |
| **Linguistic reclassification** | Undermined Bhojpuri as a language |
| **Colonial borders** | Ignored cultural-linguistic geography |
| **Census & education** | Classified Bhojpuri under Hindi |
| **Surveillance post-1857** | Weakened cross-border Bhojpuri solidarity |
| **Nepali centralization** | Imposed non-Bhojpuri identity in Terai |

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The Bhojpuri-speaking Girmitiya population (descendants of indentured laborers from the Bhojpuri region of India) forms a significant part of the Indian diaspora in several countries, primarily due to indentured migration during British colonial rule (1830s–1917). Here's an estimated population breakdown of Bhojpuri Girmitiya descendants outside India as of 2025:

Bhojpuri Culture and History
# 🌾 **Jitiya Parva: A Sacred Festival of Motherhood in the Bhojpuri Region**

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# # 🔷 **Introduction**

**Jitiya Parva**, also known simply as **Jitiya**, is a significant and sacred festival observed primarily by **married women and mothers** in the **Bhojpuri-speaking regions** of **Bihar, eastern Uttar Pradesh, and parts of Jharkhand**. It is celebrated with great devotion, especially among women who pray for the **long life, health, and prosperity of their children**.

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# # 🗓️ **When is Jitiya Celebrated?**

Jitiya is celebrated during the **Krishna Paksha (waning phase)** of the **Ashwin month**, typically in **September or October**. The main rituals span **three days**:

1. **Nahai-Khai**
2. **Jivitputrika Vrat (main fast)**
3. **Paran (breaking the fast)**

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# # 🙏 **Mythological Background**

The festival is named after **Jimutavahana (Jimutvahan)**, a mythological prince who **sacrificed himself** to save the lives of baby eagles (Garudas) from being eaten by serpents (Nagas). Pleased by his courage, the gods granted him **immortality** and blessed those who observe the vrat in his honor.

Mothers worship Jimutavahana and pray that their children also enjoy a **long and protected life**.

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# # 🌸 **Rituals and Observance**

# # # 1. **Nahai-Khai (Day 1)**

* Women take a **holy bath** and eat **satvik food**.
* Preparations begin for the upcoming fast.

# # # 2. **Jitiya Vrat (Day 2)**

* This is a **nirjala vrat** (strict fast without food or water) observed for **24 hours**.
* Women listen to or recite the **Jivitputrika Katha** (story of Jimutvahana).
* They wear **sacred red/yellow thread** (called "Jitiya") on their wrist.

# # # 3. **Paran (Day 3)**

* After sunrise, the fast is broken with traditional foods like **goṭha (made of millet or rice flour)** and **sweets**.

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# # 🌾 **Cultural Significance in the Bhojpuri Region**

1. 🔹 **Maternal Devotion**: Jitiya is a celebration of **a mother’s unconditional love and sacrifice**. It reinforces the importance of **maternal responsibility** in the family structure.

2. 🔹 **Community Bonding**: Women gather in groups, sing traditional **Jitiya folk songs**, and share stories, which strengthens **cultural ties and unity**.

3. 🔹 **Preservation of Heritage**: The oral storytelling, rituals, and songs passed down generations serve as a **repository of Bhojpuri culture**.

4. 🔹 **Moral Education**: The tale of Jimutavahana teaches **selflessness, bravery, and dharma**, values cherished in Bhojpuri ethos.

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# # 🪔 **Conclusion**

Jitiya Parva is more than a ritual fast; it is a **cultural embodiment of motherhood, sacrifice, and devotion** in the Bhojpuri region. It blends **spiritual faith** with **regional pride**, showcasing the deep-rooted respect for familial and moral values in Bhojpuri society.

Happy Indian Arrival day!
Dear East Indian brother's and sisters 🙏🌺
It's about the time when slavery was abolished all over the world. The imperialist policies of the European powers took the option of slavery and all the European powers, in agreement with the East India Company, took about 3.5 million men, women and children to work in the French, Dutch and English colonies from the year 1826 to 1920. Went. In Mauritius, Trinidad, Suriname, Fiji etc., Indians brought in as laborers under the guise of sugarcane cultivation were from Uttar Pradesh and Bihar. People also went from Madras, Pondicherry and Kerala. There is no second example of such large-scale migration in modern history.

Most of the people trapped in the INTEDTURED LABOUR scheme.

Whites made tempting offers to work overseas in Bihar(erstwhile bengal presidency),Uttar Pradesh (erstwhile United Provinces) through local contractors(Landlords). Soon the news spread like wild fire. The offer of the whites to earn money by going abroad was attractive. The elders were apprehensive, but the youth had given the verdict that they would go to Calcutta (now Kolkata) and from there travel abroad with the Brtish company government. Some walked alone and some with wife. Eyes wet with tears, even the separation of loved ones could not stop them. The discussion was about agreement. European companies were getting the foreigners to sign a contract before they could board the ship. There were many conditions in this contract, such as it will not be possible to return before five years, salary will be available at eight rupees per month, separate money for overtime, Sunday holidays and only those family members who can do hard labor will be able to go with them. For this they will be interviewed. Marriage will not be allowed there. Seeing better opportunities for life along with giving money for work, many signed the agreement and then set out on an unknown journey. Those who signed the agreement in English, Dutch or French were called indentured or kontraktia in their respective country of origin. Even today, in these countries, the names of the people who go to the copy of the agreement, saved as a heritage, can be read something like this - Ramjanam father Ramsjivan, village Areri district Siwan, Ramdin, Ghungroo, Jeevanram, Chandan, Lakhi, Sookh etc.

Jai Bhojpuri!

Join our group Proud to be East Indian
Here 👇
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माघ मकरगति रवि जब होई।
तिरथपतिहि आव सब कोई ।।

लोक आस्था, समरसता और भगवान सूर्य की उपासना के पावन पर्व मकर संक्रांति की सभी को हार्दिक मंगलकामनाएं।

लोक-कल्याण एवं सांस्कृतिक उत्थान का प्रतीक यह महापर्व सभी के जीवन में सुख, शांति, समृद्धि एवं आरोग्यता का संचार करे, भगवान भास्कर से यही प्रार्थना है।
ंक्रांति

Artist Rajeev Singh (No infringement intended) Purabiya #bhojpuri #bhojpuri_song #bhojpuriviral