Sambalpuri is a distinctive culture of adornment worn by the people in the IndianState of Odisha's western districts of Bargarh, Jharsuguda, Sambalpur, Sundergarh, Deogarh, Bolangir, Sonepur, Boudh, Kalahandi, and Nuapada. Individuals in these regions can be distinguished by their Sambalpuri attire, a traditional clothing style from Western Odisha, noted for its cultural and regional motifs that integrate local cultural elements with contemporary design. Sambalpur, located in Western Odisha, is a region in India. Sambalpur's distinct cultural identity stems from the strong association between the tribal and folk communities which have co-existed in Sambalpur and other districts of Western Odisha region for centuries.[1]
Dhanu Jatra, also known as Dhanu Yatra, is an annual, outdoor theatrical performance celebrated in Bargarh, Odisha, India. It's considered the world's largest open-air theatre, taking place over 10 days. The festival reenacts a mythological story of Lord Krishna and his demon uncle Kansa, specifically their visit to Mathura to witness the Dhanu ceremony.
The Sambalpur Mahotsav is a national folk and tribal festival of culture that is organized by the local community rather than the administration of the participating districts. Over time, it has grown to become one of the largest festivals in the region in terms of attendance.[4]
The Lok Mahotsav is a folk and tribal arts and culture festival that highlights the socio-cultural aspects of the Sambalpur region. It celebrates the harmonious relationship between tribal and folk communities, and reflects the socio-anthropological evolution of the area. The name "Lok Mahotsav" translates to "People's Festival" ("Lok" meaning people, and "Mahotsav" meaning festival). It emphasizes the cultural identity and collective heritage of the region.[5]
The Sitalasasthi Carnival is an annual festival in which the people celebrate and commemorate the religious reunion of Shiva and Shakti, as Goddess Parvati. The carnival is observed annually in Sambalpur and Barpali, attracting large numbers of participants.[6][7]
Nuakhai is considered the most important social festival of Sambalpur. It is a paddy harvest festival that takes place during August and September. Preparations for the festival start at least 15 days before the festival commences. The first grains of the paddy crop are cooked into various dishes and offered to the deities. The oldest member of the family then distributes the above sacred offerings to the younger members of the family. There is also a communal cleaning of homes. People in the community take the time to greet one another and get to meet those whom they have not met. The younger members seek the blessings of the elders for a happy and peaceful life. It is a community festival celebrated by both wealthy and underprivileged Hindu families.[8]
Puspuni is an annual festival observed by the people of Western and Southern Odisha. This is observed on the Puni (English Full Moon) day of the month of Pusa (Sanskrit: Pausha). It derives its origin from the age-old agrarian culture of the land. It is an annual occasion in which the farmer families celebrate their annual harvest of paddy. It has paved a path for other members of the community to also participate in the occasion, thus slowly creating a community tradition. People of Western Odisha, irrespective of their economic occupation, feast, sing, dance, and rejoice in giving away on this day.[9]
Makar Sankranti is a Hindu festival celebrated annually, and typically occurs on January 14th, although the date can vary. In the region of Western Odisha, the festival is observed with unique local customs. Devotees perform various rituals and prayers at temples and along rivers, offering "prasad" such as "rasi laddoo," a preparation made from sesame seeds ("rasi") and jaggery.
In Western Odisha, it is believed that offering prayers and impressing the deities can absolve individuals of their sins ("paap"), whether committed knowingly or unknowingly. Makar Sankranti also highlights social bonds, with a particular emphasis on friendship. On this day, friends may participate in a ritual ("puja") to seek blessings for their companionship. Following the ritual, participants often address each other as "Makar," symbolizing a deep and enduring friendship. It is commonly believed that friendships celebrated on this day will remain steadfast throughout life.[10]
Sitalsasthi, is the most celebrated mass festival in Western Odisha, especially Sambalpur. The festival is a celebration of the divine marriage of Lord Shiva and Goddess Parvati. It lasts multiple days, similar to a real Hindu marriage ceremony. Two local families carry out the responsibilities of the Bride and Groom families. The old areas of Sambalpur, like Jharuapada, Nandpada, and Kansaripada, attract a significant number of visitors due to their age-old Sitalsasthi celebrations. [11][12]
Bhai-juntia
A less well-known festival, situated in the region of Western Odisha. Bhai-juntia festival is celebrated on the Mahastami or eighth day of Durga Puja. It is a ritual fasting undertaken by women for the whole day and night to seek Goddess Durga's blessing for the long life of their brothers.[13]
Pua-juntia
This is also a ritual fasting puja of similar austerity for women of the area. The Pua-juntia festival is observed by mothers to invoke the grace of Lord Dutibahana for the long life and prosperity of their sons.[13]
Rath Yatra or Jatra is celebrated on the second (dwitiya) day of the shukla pakshya (waxing cycle of the moon) of Āshādha Māsa (3rd month of Odia calendar). There is a strong influence of Jagannath culture in western Odisha, and kirtan is organized in most of the villages. Rath Yatra is held at almost all central places of Sambalpur.
Shiva Ratri
Shiva Ratri Mela or Maha Shivaratri attracts large numbers of devotees in Sambalpur.[14] This aptly-named festival directly translates to "Night of Shiva", for the central practice for this festival is to worship the religiously significant figure Lord Shiva. It is observed on Shiva Chaturdashi, which takes place on the fourteenth day of the dark half of Falgun. Instead of sleep, the participants of the festival perform various forms of worship, including meditation, reading, and/or chanting throughout the night.[15] This festival may align with other astronomically significant events.[16]
The acoustic instruments used in the folk music of Western Odisha hold cultural significance due to their rarity and unique contribution to the region's musical heritage. These instruments play a central role in preserving and presenting the distinctive folk styles of the area.
One prominent example is the "Dulduli" music ensemble, a traditional orchestra that combines several key instruments such as the Dhol, Nisan, Tasha, Jhanj, and Muhuri. In this arrangement, the Dhol serves as the primary rhythm instrument, the Nisan adds bass elements, the Tasha enhances treble tones, the Jhanj provides additional percussion, and the Muhuri, a wind instrument similar to the Shehnai, functions as the primary melody-producing instrument.[18]
Although many instrumentalists in the folk music traditions of Western Odisha lack formal knowledge of music theory, their performances align with the established principles of the region's folk music. This demonstrates an intuitive understanding of the genre's recommended grammar.
In the Sambalpur region specifically, commonly used instruments include the Dhole, Madal, Nishan, Tasha, Pakhawaj, Bansi, Bir-Kahali, Gini, Ektara, Muhuri, Ghulghula, Ghunguru, and Jhanj. These instruments play a significant role in cultural and religious practices, particularly during temple rituals such as 'aarti'.
Dhol: It is an age-old instrument of Indian folk music. The 'dhol' of Sambalpur is slightly different in its making and use. It is made from the trunk of a tree. Both sides of the 'dhole' are of the same size. Sambalpur's 'dhole' can be used for any type of Sambalpuri folk song.
Dandua Dhol: “Dand” or “Danda Nacha” is a popular ancient Odia pastime entertainment package based on the various stories between Sri Krishna and Radha. During the old times when plays and dramas were the only sources of entertainment, such acts like “Dand”, “Pala” were very popular among the masses. “Dandua Dhol” is a unique “Dhol” specially used in “Dand” plays.
Mandal: The Sambalpuri 'mandal' is different from that of all other parts of India. The 'mandal' is made out of fired clay and is like a cylinder. Mandal is a drum that is used in slower rhythms. Most of the danceless songs are accomplished with the Mandal. This is a very sweet musical instrument and requires good skills to play. It is found in almost all households of ancient Odias. It is one of the main musical instruments for Kirtan during Ram Navami. Besides, it is used during “Jhumer” and “Karma” style songs. It is an essential part of the “Karmasani” puja.
Nishan: It is made out of iron sheets. The sound emitted by the 'nishan' is heart-throbbing. This is mostly used in worship of Kali or Durga and on the battlefield.
Tasha: It is played by two thin bamboo sticks. The sound of 'tasha' creates an atmosphere of horror, fear, and excitement.
Muhuri: This musical instrument is made out of wood, with a double reed at one end and a wooden flared bell at the other end. Its sound is thought to create and maintain a sense of auspiciousness and sanctity and, as a result, is widely used during marriages, processions, and in temples. Muhuri is the only and leading ‘sur’ instrument in Sambalpuri music.
Dhap: Dhap is a percussion sort of a single-faced and shallow rimmed drum. It’s a tambourine with a wooden frame played using the flat of the palm and fingers.
Mridang: It is a terracotta two-sided drum used in Western Odisha for accompaniment with devotional music (Bhakti like Astaprahari, Kirtan, Pala, etc.).The drum is played with palms and fingers of both hands.
Ghumra: Ghumra is considered to be a warrior instrument which was played in old times before a king was to proceed to a war or after he won a war. “Ghumra Dance” is based on completely on these musical instruments and is a very popular form of dance in Kalahandi. The dancers used to hang this instrument around their chest and play it with both hands while dancing, and it creates a unique scene.
Kendera: The Kendera is a wooden string instrument, which has one string and is most commonly played by drawing a bow across its string. They are mostly played traditionally by jogis (saints). The folk song played in a kendara is known as kendara gita.
Ghupkudu: This is a traditional folk instrument. It is made up of Mango wood, the round part is covered with reptile skin, and the thread is called ‘thaat’. The heart-touching sound is known as 'Ghubkudu Chang Ghubkudu'. "Ghupkudu nach" is a popular song and dance, and nowadays it is called "Kismi Nach".
Khanjni: This musical instrument is mostly used by followers of the “Alekh” sect during their Bhajan and Kirtan. The Alekh sect is similar to the Jains, having many similarities with them. The 'matha' or religious place of the Alekh sect is called “Mahima Gadi” where this instrument is worshipped.
Bansi: “Baensi” is spoken this way in western Odisha and means “Bansi” or flute. This instrument takes its inspiration from the eternal love between Lord Sri Krishna and Radha. Sri Krishna used to play this instrument often while gazing at cows and that would attract Radha towards him.
Jhanj: It synchronizes the beats and rhythm in Sambalpuri Music and is considered an important background music for 'Kirtans', especially those performed during 'Rath Yatra' (Chariot Festival).
Mitu Kathia: 'Mitu Kathia', as its name suggests, is a musical instrument made out of Bamboo wood (Kathia) and is inspired by the Parrot (Mitu). It somewhat sounds like a parrot. Also, it is popularly known as “Khidki Khicha” due to its unique style of playing. This instrument is used in “Udanda Kirtan” a particular form of Kirtan held during Ram Navami or the evening hours in villages.
Ramtali: “Ramtali” is mainly used during “Krushnaguru” plays in Odia villages. Krushnaguru is a unique song and play-based performance by a group of people on various mythological topics, especially revolving around Krishna in Dvapara Yuga. Ramtali is the main instrument of the saint “Narada”, who is considered one of the greatest devotees of Lord Vishnu. A typical hymn he used to sing is “Narayana..Narayana” while playing this instrument in one hand, when he used to enter a place or emanate in a discussion.[citation needed]
Dance
Most of the community dances are connected with a function or the worship of a deity. Colourful folk dances are enjoyed by the people.
Sambalpuri Dance
Dalkhai Dance
Dalkhai is a ritual folk dance. Songs sung on this occasion are known as Dalkhai songs. Young girls from Binjhal,Soura and Mirdha tribes perform this dance during Dusshera, Bhaijuntia and other festive occasions. However, non-tribal people of the mainstream society also participate in these ritual dances and songs without hesitation, which is an indicator of the tribal and non tribal interaction. The young girls stand in a line or a semicircular pattern while dancing (Pasayat, 1998, 2003, 2007, 2008, 2009).
Karma Dance
Karma is the most colourful dance of the district. It is mainly a tribal dance in honour of "Karam Sani", the deity who grants children, as they believe. Non-tribal people also participate in this ritual dance and songs. In the beginning, the dancers enter the dancing arena in two rows. The drummers and the singers accompany with rhythmic steps.
Humo and Bauli
These are two playful dances performed generally by young and unmarried girls on special occasions, who sing and dance in groups. The steps and movements of the dance are very slow. However, the old and aged women of the villages also play the guiding role during the performance of these songs (Pasayat, 2008).
Koisabadi Dance
This dance is prevalent among the Gond and the Bhuyan tribes. Male dancers take part, holding a two-to three-foot-long stick. The songs are mainly based on the immortal love story of Radha and Krishna.[19]
Born on 23 January 1809 in Khinda village in the Chauhan Dynasty. Popularly known as a warrior, Surendra Sai led a revolution against the British Rulers, assembling thousands of protesters. He was arrested after much struggle by the then British government and breathed his last on 28 February 1884. Called as Lion of Sambalpur, Surendra Sai has been remembered for his unflinching patriotism, dedication to the motherland. He is regarded as the foremost fighter of the Freedom movement of the Country.
Born on 9 August 1862 on the day of Sravana Purnima at Barpali, Bargarh District (undivided Sambalpur Dist.) in a weaver family. Educated up to the 5th Class. His poetic creation includes ‘Pranaya Ballari’, ‘Kichaka Badha’, ‘Indumati’, ‘Utkal Laxmi’, ‘Ayodhya’, ‘Bharati Bhabana’, ‘Bhakti Upahar’, Kabita Mala’ & ‘Krushaka Sangita’. Gangadhar is widely known as the poet of nature. He is rated as a great poet in Indian Literature. Died on 4 April 1924. His poetry can be divided into lyrics, devotional, patriotic, reformative, ethical, agricultural, elegy, and narration of nature. His prose creations include ‘Atma Jeevani’, Shri Nruparaj Singh’, ‘Purana Kabi Fakir Mohan’, Swargriya Kasinath Panda, Ehaki Prothibira Sabda, Sikshit, Asikhsit & Sikshya Bhimanini.’
Bhima Bhoi (1850 – 1895): Bhima Bhoi[24] was a 19th-century saint, Odia poet, mystic, and social reformer from the state of Odisha in India. He was a follower of Mahima Swami, and his teachings and poetry were deeply influenced by Mahima Dharma, a monotheistic religious movement in Odisha. Bhima Bhoi was a bhakta (Odia: devotee) of Mahima Gosain, the founder of Satya Mahima Dharma, an Indian religious tradition that challenged the authority of caste and other forms of discrimination. Bhima Bhoi is remembered for his mystical poetry, which was primarily in the Odia language, and his social reform efforts aimed at uplifting the marginalized sections of society.
Chandra Sekhar Behera ( 1873–1936):Chandra Sekhar Behera[25] of Sambalpur was a leading freedom fighter and an active participant in the Non-Cooperation Movement. He consolidated the National freedom movement in the Sambalpur region and merged his activities with the Indian National Congress. He was a founding member of the National School of Sambalpur, started on the lines of Satyabadi Vana-Vidyalaya, founded by Gopabandhu Das. As the chairman of Sambalpur Municipality, he received Gandhiji in Sambalpur in 1928. Organized a mass movement against illiteracy and untouchability. He was instrumental in the activities of Utkal Sammilani in the formation of the separate statehood for Orissa. Chandra Sekhar breathed his last on 23 January 1936.
Satya Narayana Bohidar:[26] Known as the pioneer of Sambalpuri language and grammar, Satya Narayan Bohidar[26] was born on 1 August 1913 at Sonepur. His formative and creative years were spent in Sambalpur, which produced a good no. of literary translations and biographies. Fighting against all odds, Sri Bohidar was successful in preparing the dictionary and grammar, especially in Sambalpuri Language, which provided a significant identity to it. Satya Narayan Bohidar died on 31 December 1980, leaving a great legacy behind him to influence future generations.
Jadunath Supakar:[26] Born on 10 February 1931 in an artisan's family of Sambalpur town, Padmashree Jadunath Supakar[26] was educated at National Arts School of Shantiniketan. Starting as an artist of portraits, Jadunath earned his name as a great master of handicraft who continued his undying effort for the popularity of forgotten traditional weaving. Working for the National Handloom Board, Jadunath tied his hand in Serriculture. His designs were highly appreciated in London, Paris, New York City, and he was engaged in a weavers service center, established for the cause of artisans development. Jadunath was also known for his mastery of playing musical instruments.
Isaac Santra:[27] Known for his service and benevolence par excellence, Isaac Santra[26] was born in 1892 at Sambalpur. Being a Christian, he was persuaded by his family to join a missionary at Bolangir, but his interest was different. He graduated as a doctor from Cuttack and decided to dedicate himself to the Leprosy Eradication Mission. He established a Lepor home at Hatibari, a village surrounded by dense forests, and spent his time serving the patients. Highly admired by the patients, academic circles abroad, even by Mahatma Gandhi during his later visit to Sambalpur for his humanitarianism and philanthropy, Isaac Santra was honoured by Govt. of India with the "Padma shri" award. He also edited a magazine, "Prabhatee", propounding human values and qualities. He died on 29 August 1968.
Laxmi Narayan Mishra:[28] Eminent freedom fighter, known for his selfless and sincere service to the motherland, Laxmi Narayan Mishra[26] was born in 1906 and had left school as a student to join India's freedom movement. He was imprisoned for seventeen years for his active role in the national struggle for Independence. Jail provided him advantage to be a scholar, and Laxmi Narayan had become a real Pandit with his education on religion, culture, and political thought. He was an expert in the languages like Odia Language, Sanskrit, Urdu, Bengali, Telugu, Hindi, English and had earned a fame as an extraordinary orator. He was assassinated during a train journey at Jharsuguda.
Radhashyam Meher.[29] Born on 20-11-1909 at Sambalpur. Died 19-5-1961. He invented the first handloom to weave textiles of ninety inches in width. The Sambalpuri Sari is his creativity. He nurtured, tutored, and guided the weaving community to improve their skills. He is known as the father of Sambalpuri Textiles, who heralded the era of Baandha Art. He participated in the freedom struggle and was jailed during the Quit India movement. He strove to remove 'untouchability' and maintain communal harmony amongst all classes and religions. Only his selflessness has consigned him to Oblivion. Ref Samaj dt 19-11-2009; Sambalpuri- Textiles ISBN no- 978-81-906822-0-6.
Haldhar Nag Dr. Haldhar Nag (born 31 March 1950) is a Sambalpuri poet and writer from Bargarh, Odisha, India. Popularly known as "Lok Kabi Ratna" (meaning "folk poet gem"). He was awarded the Padma Shri by the Government of India in 2016. He has been compared to Gangadhar Meher for his Sambalpuri style of writing. The BBC made a documentary film about his life and works.
One of his first poems was Dhodo Bargachh (The Old Banyan Tree), which he published in a local magazine. The poem was successful, and four more published poems followed soon. He has been quoted as saying, "Poetry must have a real-life connection and a message for the people."
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