In the southern parts of India, particularly Tamil Nadu, the Pongal festival is synonymous with the harvest festival of Maha Sankranti, celebrated with great pomp and gaiety. This auspicious occasion holds special significance in Hindu mythology, signifying the sun’s entry into the zodiac sign Capricorn, also known as Makar Sankranti.
The joyous festivities, spanning four days, are a testament to the cultural heritage and agricultural traditions of the region. Families come together to express gratitude for the bountiful harvest, offering thanks to the sun god for his benevolence. Pongal Festival not only marks an agricultural milestone but also fosters a sense of community and prosperity, making it a cherished time for the people of Tamil Nadu. The colourful celebrations showcase the unique blend of tradition and modernity that defines the cultural tapestry of the state.
Before the advent of Dravidian political influence, the festival was referred to as Maha Sankaranthi, bearing testament to its historical significance. Celebrated during the solar equinox post-harvest, Pongal holds immense importance as one of the largest festivals in Southern India, notably observed in Tamil Nadu, Andhra Pradesh, Karnataka, and Puducherry.
The term “Pongal” finds its origin in Tamil literature, signifying “to boil” or “to overflow.” This vibrant celebration serves as a heartfelt expression of gratitude to the Sun God, Mother Earth, and the indispensable farm animals that contribute to a bountiful harvest.
According to Hindu mythology, a tale unfolds where Lord Shiva instructs Basava/Rishaba (Bull) to descend to Earth and advises humans to partake in daily bathing and oil massages. However, the Bull declares its preference for a monthly bath and daily meals. In response, Lord Shiva condemns the Bull to Earth, compelling it to plough fields to enhance food production for mankind. This mythological narrative remains a focal point of Pongal festivities, symbolising the celebration of crops and cattle post-harvest.
The historical roots of Pongal trace back to the Sangam age (200 BC to 300 AD), where it was celebrated as Thai Niradal, marking the commencement of the auspicious Tamil month called Thai. In ancient times, unmarried girls played a significant role in the festival, fasting and performing rituals during the Tamil month of Margazhi. Abstaining from the consumption of milk and milk products, refraining from oiling their hair, and avoiding the use of harsh words were integral parts of their penance. The ceremonial bath in the early morning and the drawing of kolams or rangoli in front of houses were essential elements of their rituals.
Unmarried girls would use symbolic gestures, such as placing white or brown pumpkins or flowers, to signal their marital status. This served as an unspoken communication to alliance seekers, inviting them to initiate talks.
In addition, Pongal holds a sacred connection to the Vaishnavite saint Andal, who observed penance and prayed to Lord Vishnu. This devotion is manifested through the recitation of Andal pasurams, specifically the Thiruppaavai, in temples and homes during the month of Markazhi.
Pongal, with its rich tapestry of traditions, not only commemorates the harvest but also encapsulates the cultural ethos of the region. As families come together to celebrate, the festival becomes a manifestation of gratitude, unity, and the enduring spirit of Southern Indian heritage.
As Pongal, the grand harvest festival, unfolds across Tamil Nadu, the first day, known as Bhogi Pongal, takes center stage. Traditionally, households undergo meticulous cleaning, whitewashing, and painting, culminating in the collection of unwanted items that are ceremoniously disposed of by burning on Bhogi Pongal. This symbolic act represents a fresh start, marking new beginnings for families. However, in a bid for environmental protection, burning old household items is now being restricted due to its contribution to pollution.
Moving forward, the second day holds immense significance as people pay homage to the Sun God. Women engage in the artistic practice of drawing decorative patterns known as Kolam at their home entrances. The highlight of the day is the preparation of a pot of fresh rice with milk at auspicious timings. As the milk rice boils freely, family members jubilantly shout “Pongalo Pongal!” The pot is adorned with coir, banana, sugarcane pieces, and the green of fresh turmeric and ginger. Traditionally done in the open courtyard or porch (Muttram), this ritual captures the essence of gratitude for the newly harvested paddy.
The culinary centerpiece of the festival is the preparation of Pongal, a sweet dish made by boiling rice with milk and jaggery. This delightful treat may include cardamom, raisins, split green gram, cashew nuts, ghee, and coconut. In addition to the sweet version, some communities prepare salty and savoury varieties, such as Venpongal. The communal spirit is palpable as women gather to cook together, transforming the act into a social activity celebrated in town centers, main squares, near temples, or even in front of their homes.
The communal feast that follows includes Avial, a dish featuring various vegetables in buttermilk, as well as sambar with multiple vegetables. Other additions to the menu include Vada, Payasam, and Papads. Families unite in the celebration, offering Pongal to the Sun God through poojas before indulging in the delectable spread. The festive sharing extends beyond family borders, as friends and relatives partake in the joyous occasion. The day concludes with the wearing of new clothes, symbolising a fresh start and prosperity.
The third day, known as Mattu Pongal, shifts the focus to the worship of cattle. Cows and bulls are meticulously washed and adorned with colourful beads, flowers, and bells. In this heartwarming celebration, cattle are taken around temples or through the streets, accompanied by children joyfully following or sitting on bull-drawn carts. In certain regions, the famous traditional bull-taming sport, Jallikattu, is observed on Mattu Pongal.
Jallikattu, a symbol of valour, involves the release of a bull into the crowd, where individuals attempt to calm and tame the spirited animal. Traditionally associated with bull owners and future brides selecting the bull tamers, the event has transformed into a spectacle of skill and courage. Restrictions in recent times limit the prizes to two-wheelers, gold ornaments, steel furniture, cots, vessels, or cash for the triumphant participants.
Jallikattu, a centuries-old valour sport believed to have originated during the Tamil Classical Age (400-100 BC), has been at the center of controversy and legislative battles in recent times. The sport, depicted in a 2500-year-old cave painting, involves individuals attempting to control and tame bulls, showcasing strength and skill.
During the UPA II regime, responding to the concerns of animal lovers, the Congress-led DMK partnered government in Tamil Nadu banned Jallikattu. The Supreme Court of India reinforced this ban in 2014 following petitions from Animal Welfare organisations, including the Federation of India Animal Protection Agencies (FIAPO) and People for the Ethical Treatment of Animals (PETA).
In a significant turn of events, the Tamil Nadu government passed an amendment to the Prevention of Cruelty to Animals Act 1960, with approval from the President. This amendment sought to reinstate Jallikattu as a cultural pride of the state, reflecting the deep-rooted tradition and sentiments associated with the sport.
The year 2016 witnessed a massive protest by the youth, allegedly influenced by external divisive forces, advocating for the revival of Jallikattu. The protest garnered widespread attention as demonstrators voiced anti-BJP, anti-Modi, and anti-India slogans. In response to the protest, the Modi-led government advised then Chief Minister O Pannerselvan to pass an amendment, facilitating early concurrence from the President to end the agitation.
The well-organized protest, reminiscent of the Farmers’ strike in Delhi, provided protesters with essential supplies. Food, water packets, biscuits, tea, and coffee were readily available, ensuring that no participant went hungry during the demonstration. Tents and blankets were provided for those who decided to camp overnight on the sands. Despite these efforts, anti-social elements infiltrated the protest, leading to a violent turn.
In a bid to address the concerns raised by the protesters, an ordinance was drafted and approved by the Centre and the President of India. On the evening of January 23, the ordinance was introduced as a bill in the Tamil Nadu assembly, receiving unanimous approval. However, the legislative resolution was marred by incidents of violence during the protest, reflecting the complexity and challenges surrounding the cultural and legislative discourse on Jallikattu.
The fourth day marks a unique celebration where women in households prepare diverse and colourful rice dishes. Following the culinary preparations, the rice pots are placed on terraces to feed crows, symbolising a form of worship to ancestors. Subsequently, families engage in traditional Indian folk dances, including Mayilattam and Kolattam. To cap off the festivities, they embark on outings to beaches, recreation areas, parks, zoos, children’s parks, or customised picnics with family and friends.
However, amid the cultural exuberance, the festival has not been immune to political controversies, particularly those influenced by the Dravidian politics prevalent in the state. In 2008, the then Chief Minister, M Karunanidhi, stirred controversy by decreeing that April 14 would no longer be celebrated as the Tamil New Year. Instead, he advocated for the recognition of the beginning of the month of Thai, coinciding with the harvest festival of Pongal. The move sparked tensions along Brahmin-Dravidian fault lines, and public sentiment ultimately compelled the AIADMK-led government under Jayalalithaa to rescind the order.
In January 2021, the DMK and its affiliated organisations made concerted efforts to portray Pongal/Makarasankranti as a ‘secular festival’ exclusive to Tamils. They introduced ‘Equality Pongal’ celebrations, fostering unity with church fathers and, at times, imams. However, the DMK’s ally, Viduthalai Chiruthaigal Katchi (VCK) party leader Shah Nawas, voiced dissatisfaction with the Hindu aspects of Pongal celebrations, urging their exclusion. In a viral video on social media, Nawas expressed that Hindu customs during Pongal ‘hurt the religious feelings of Christians and Muslims.’
Critics argue that the DMK is subtly altering the significance and celebration of Hindu festivals as part of a larger political strategy. Through the Hindu Religious and Charitable Endowments (HR and CE) department, allegations have emerged that the DMK is taking actions against agama and rituals, such as the controversial decision to open temples on English New Year’s Day. The government’s policies, including imposing fees beyond the reach of the economically disadvantaged for temple visits and demolishing Hindu temples, have fueled concerns among the Hindu community.
Observers point out that these measures, allegedly aimed at appeasing minorities for political support, have a historical precedent, tracing back to the British colonial era. The current Chief Minister, M K Stalin, has been noted for not extending greetings to people on their festivals while consistently offering wishes to Muslims, Christians, and Keralites during their respective celebrations. This asymmetry in acknowledgment has led to growing awareness among Hindus, who are increasingly questioning the intent of the Dravidian parties in their handling of religious matters.
As Pongal unfolds against this complex backdrop, the festival not only serves as a cultural celebration but also becomes a forum where political ideologies intersect with religious sentiments, sparking debates about secularism, religious inclusivity, and the evolving dynamics of cultural identity in Tamil Nadu.
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