Government of India- 26 views
Bathouism
Bathou altar in a Bodo household. Image source: Chalini Basumatary.
Bodos are one of the largest indigenous tribes of Assam, with the majority of the population residing in the Bodoland Territorial Region (BTR). Members of the community are also settled in Meghalaya, Arunachal Pradesh, Nagaland, and a few districts of Northern Bengal.
The Bodos’ longstanding traditions, customs, and belief systems serve as markers of their distinct identity. A large portion of the Bodo community still continues to practice Bathouism, their indigenous religion, even though many have converted to Hinduism or Christianity. Despite the lack of theological texts and idol worship, Bathouism's essence and guiding principles have been transmitted over generations through a rich oral tradition.
The word ‘Bathou’ comprises two words: Ba and thou. ‘Ba’ means ‘five’, and ‘thou’ could equate to ‘deep philosophical thought.’ Hence, to simplify it, we can say that Bathouism is based on the ‘Principle of Five.’ Bathouism believes that the world is composed of five elements, i.e., Ha (Earth), Dwi (Water), Or (Fire), Bar (Air), and Okhrang (Sky), a concept similar to that of the ‘Panchabhuta.’ Bathouism places an emphasis on the need to respect the natural world and our surroundings, propagating the need to preserve equilibrium and harmony among all.
The three twisted strips of bamboo in front of the plant are called ‘Daothu Bikha Hebnai’. Image source: Mithichar Basumatary.
Worship in Bathouism is centred around the veneration of Bathoubwrai (‘bwrai’ refers to the supreme deity). Bathoubwrai is symbolised by the Sijou plant (Euphorbia splendens) and represents the omnipotent and omnipresent divine force that governs all things within our world. In a Bodo household, the Bathou altar is installed in the north-eastern corner of the sithla (courtyard), right in front of the main nomano (house). The Sijou plant is planted on an elevated surface in the middle of the altar and is surrounded by a circular fence. This fence is made up of 16–18 pairs of vertically planted bamboo strips tied into five knots, symbolising the five elements. Three pairs of twisted bamboo strips, called the ‘Daothu Bikha Hebnai,’ are placed directly in front of the altar. These bamboo strips signify the three-fold power of the Bathou: creation, nutrition, and dissolution.
Bathou devotees meet at the Thansali (temple) during the Bwisagu festival. Image source: Chalini Basumatary.
With changing times, the Bathou religion has adapted to modern sensibilities by replacing animal sacrifices and offerings of rice beer as a mode of worship with that of flowers and fruits. The construction of permanent worship structures known as Thansali has also begun. On Bwisagu (Bodo New Year), devotees don their traditional attire and offer prayers at the Thansali, which is followed by elaborate feasts and celebrations.
A Bodo woman praying in front of the Bathou at her house. Image source: Chalini Basumatary
Traditionally, all Bodos were adherents of the Bathou; however, this number has changed significantly as a result of exposure to and interaction with other major religious practices. This has also led to Bathouism being divided into different sections, like Swrjigiri Bathou, Bwli Bathou, Rupamoni Bathou, Narayan Bathou, and Aroj Bathou. While each variant may have distinct practices and rituals, the core beliefs and principles of Bathouism remain largely the same. In 1992, the All Bathou Religious Union (ABRU) was formed in an effort to organise and institutionalise the religion. ABRU has since published many books that document and codify Bathou beliefs and practices.
The shift towards non-violent offerings signifies a transformation in Bathou practices, aligning them with contemporary values and ethical standards. This development is indicative of a larger tendency in many indigenous and traditional belief systems, which aim to preserve their essential principles while also making adjustments for the modern world. Constant efforts are being made by Bodos to preserve Bathouism and ensure its relevance for future generations. Due to the community’s diligent efforts, Bathouism continues to be an indispensable part of Bodos’ living heritage.
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