Fairs Festivals important events and Tribal culture of Orissa.

A large number of fairs are celebrated in Orissa. These differ from tribe to tribe, from caste to caste and also from region to region and this section introduces you to the major fairs observed in Orissa through out the year.

The Car festival of Lord Lingaraj at Bhubaneswar,Asokastami is held in the bright half of 'Chaitra'.The protege of Lord Lingaraj is taken in the chariot from the main temple to Rameswar Temple and return in a four-day-stay.

This festival is celebrated on the third day of the bright fortnight of the lunar month of Vaishakha. This important festival is held in every farming household. It is characterised by the ceremonial sowing of paddy in the field. Oblation is offered to the goddess of destiny, 'Shathi'. This is the most auspicious day to start the construction of house buildings, digging of tanks and wells. This is the day on which the construction of the chariots for Ratha Jatra of Lord Jagannath and his brother and sister starts.

Bada Osha is essentially a major occasion of fasting. In coastal Orissa thousands of people gather at Dhabaleswar, Temple of Lord Mahadeva, in rocky islands in the midst of the river Mahanadi near Cuttack for fulfillment of boons. It is celebrated on the fourteenth of Kartika (September-October). This fast is also observed by men.

This is a fast observed by married women only for worshipping the images of Uma and Maheswar made of sand. It is celebrated on the third day of the bright fortnight of Bhadrava. According to the myth in the Padma Purana, Parvathi had observed this fast and was married to Shiva. In other myth Lord Rama had worshipped the Divine couple for securing their favour in winning the war against Ravana. Young men on this day have the liberty of striking the roofs of the houses with sticks and of removing stone-steps from the door believing that the curses of people will be turned into blessing that day.

Goddess Mangala is worshipped on Tuesdays in the lunar month of Chaitra. In the myth one untouchable women belonging to the scavenger community known as 'Chaiti' used to offer wine, meat and eggs to Mangala. She once saw the inauspicious face of the Raja of the land and expressed her fear in disgust. The Raja got all her sons crushed under a husking lever. But they were restored to life by the grace of Mangala. The Raja learnt a lesson and his queen worshipped Mangala and was blessed with sons.

The fair at Chandrabhaga begins on the seventh day of the bright fortnight in the lunar month of Magha (January-February) and continues for seven days. It is held at the mouth of sacred Chandrabhaga river near the famous temple of Konarka. This sacred site figures in the myth of shamba of the Mahabharata days who was cured of his leprosy by worshipping Lord Surya, the Sun God. The Sun Temple of Konarka and the sacred site refer to the prevalence of a strong solar cult in the coastal Orissa. It is believed that whoever takes a bath in the Chandrabhaga will be cured of leprosy and bareness. Magh Saptami mela is observed at the same time at the Join centre of Khandagiri, near Bhubaneswer, for seven days.

This fair is celebrated for twenty-one days in the month of 'Jaishtha' (May-June). When a smaller replica of Lord Jagannath is taken to the sacred tank for boating after being smeared with 'chandan' or sandal wood paste. This is aimed at providing cool comfort and relief from the summer heat. This is celebrated at places where there is a Jagannath temple and a lot of merriment goes with it when pilgrims congregate. The main centre of this fair is at Puri, the celebrated 'shrikhetra'; the original seat of Lord Jagannath.

It is the most important festival of the fishermen of Orissa. Goddess basuli with a horse shaped head is worshipped from the full moon day of lunar Baishakha. According to the myth in Kaibarta Purana, the supreme god slept on the leaf of a banyan tree which was buffeted in the sea. He created a man out of the dirt of his ear to hold the rudder firmly and thus keep his leaf-bed steady. When he was dozing, the man was swallowed up by a gigantic fish. Again the leaf bed swerved and god angrily captured the fish and brought the man out. The man and his descendants became the inveterate enemies of fish. They were ordained by god to earn their livelihood by catching fish. A part of the leaf was transformed into a horse. Under god's orders Vishwakarma built a boat and the man and his horse has become the presiding deity of the descendants of the first Kaibarta or fisherman and boatman. The divine horse breathed its last on the eighth day of Baishakha and God consoled the first Kaibarta that this horse was goddess of Basuli and her worship would bring him salvation.

This is celebrated on the new moon day of the lunar month of Shravana. A special type of rice cake called 'chitau' is offered to Lord Jagannath at the temple. This cake is prepared and eaten with relish in almost every household. Gendeisuni, the goddess of snails and oysters is duly worshipped. These creatures are offered cakes and requested not to bruise the feet of farmers when they go to remove weeds from the fields.

Dandanata is derived from 'Danda' a pole and 'mata' a dance which is performed in a fair called 'Danda Jatra'. This is celebrated in the month of Vaishaka (April-May). This fair is celebrated through dance, song and physical feats and the pole represents of Lord Shiva. The devotees are called 'Bhokta' and there are thirteen in a 'Danda' party. The leader is 'Pata Bhokta' , who leads a life of abstinence for twenty-one days prior to this festival. The Bhoktas move from village to village and perform at a house only when invited. The Bhoktas roll on the hot sand in the mid-day sun of summer, dance, and sing praying for the welfare of house holder. Whether someone in the family is childless or poor or suffering from some incurable diseases, the householder usually vows to become a 'Bhokta' next time if his miseries are removed.

Variations of 'Danda Jatra" are found in almost the whole of Orissa one variation is Jhamu Jatra or Nian Patua consisting of walking on a trench of fire, and the another one is 'Uda Jatra" or Uda Patna in which the devotees are hooked from their back muscles and are swung high round a pole.

This festival is celebrated on the first day of Solar pousha month. The month of pousha is considered the month of plenty. After collecting the harvest there is a festival of general rejoicing with special sweets of 'Muan'.

Durga Puja symbolises the commemoration of good over evil. It is celebrated with great pomp and gaiety by Oriyas and Bengalis residing in Orissa. Durga Puja is celebrated in every town and city of Orissa. The three major Pujas of the state are the Chandimedh of Cuttack, Shahid Nagar's Durga Puja and Nayapalli's Durga Puja. Life comes to a stand-still in the city of Cuttack as crowds pour into the Puja Mandaps to enjoy the festivities. On the day succeeding ‘Vijaya Dasami’, the last day of Dussera, the images are taken in a spectacular procession for immersion in the river Kathajodi.

The fast is observed on the eighth day of the dark fortnight of the lunar month of Ashwina for the fecundity of the luckless women. Women who are barren or are delivering still-born children or whose children have died. Worship the deified Dutibahana born of a Brahman widow and austerities by abstaining even from water. Various fruits are offered to the goddess who is credited with many great miracles.

This festival is celebrated as a merry festival of 'Gahma Pumei', on the full moon day of the lunar month of Shravana and is especially auspicious to agriculturists. On this day, cattle, especially plough cattle, are colourfully decorated and given special offering and are worshipped as 'Go-Lakshmi'. That is the day of rest for the cattle. This festival has much attraction for some tribal groups like the Hill Bhuiyan of Orissa that in these lean months of semi-starvations.

This festival is celebrated on the first day of the solar month of Karthika. This is the time when the paddy plants or the ears of corn are forming. This is compared to pregnancy and hence the name 'Garbhma'. These pregnant rice plants represent Lakshmi the Goddess of wealth and fertility and are worshipped with offerings in the paddy fields. They believe that through supernatural intervention a huge quantity of corn will thus harvested. All the family members eat to their heart's content.

Jahmi or ridge-gourd is a forbidden fruit for the unmarried girls in the month of Bhadrava. The goddess Vrundavati who is located in the basil plant (Tulsi) is worshipped in this month. The Goddess is also credited with the power of unmarried girls of leprosy and a punishing the unbelievers especially married women, by inflicting death upon their children.

This is held on the ninth day of the dark fortnight of the lunar month of Margashira at the onset of cold season in Orissa. The housewife worship goddess Shathi whose image is placed among seven dried fishes decorated with vermilon, collyrium and yellow rags. 'Kanji' (The peculiar soup made with rice water cooked with vegetables) , Amalaki or Amla ( a sour berry) and dried fish are invigorating in winter.

The karma is a famous autumn festival which starts from the eleventh day of the bright fortnight of the month of Bhadrab and continues for some days in the month of Ashwina. The festival is celebrated in most of Orissa's villages in Sambalpur and Phulabani districts.

The story behind this celebration goes: six sons of a rich merchant set sail in a ship for trade, leaving the youngest brother at home. When they returned they saw to their amazement that their wives danced in the 'Karma' festival, while the youngest brother was playing on the drum. Being enraged, they drove away their wives. At this, 'Karma' (the god of fortune) got angry and all their wealth vanished. They repented for their folly of driving out the goddess of wealth along with their wives. With the counsel of their wives they went in search of the God of fortune and met a milkman on the way. The latter requested them to ascertain from the God why the number of his cows was fast decreasing. After some time they saw a strange man bearing on his head a piece of broken earthen pot with fire burning in it, and another man carrying a husking peddle on the shoulder. The next man they met was shivering in the suffering of these persons from the God and the means of getting free from them. The God after due worship was kind to them and on return they found that their house was filled with gold and jewels.

This festival is celebrated on the full moon day of the lunar month of Ashwina bring untold pleasure to the unmarried boys and girls. The worship of moon God is held at home as Janha Mamu (Moon, the maternal uncle.) brings them various delicacies and new clothes.

Young girl's worship goddess Mangala in the morning of every Sunday in the month of Bhadrava. They believe that this God has the power of perform miracles of curing leprosy and other virulent diseases and the God is revengeful if one forgets to observe one's fast, after obtaining a boon.

Observed with much pomp and ceremony in Dhenkanal town, it commences from the fullmoon day of Aswin and continues for a period of one week.

Shiva Ratri is the most important festival in the annual cycle of rituals which is celebrated in the month of Phalguna (February-March.). The fair draws pilgrims from villages and towns around and devotees fast till after mid-night when the sacred lamp (Mahadeepa) is taken to the temple spire.

At the time when the paddy in the low-lying fields is ripe and harvesting has begun. Lakshmi, the Goddess of wealth has blessed the cultivator and is to be thanked and the family members rejoice in the bounty.

It is a weekly celebration of the worship of the goddess with varieties of cakes and other delicacies every Thursday which is considered to be the day of Lakshmi. The goddess is represented by a special variety of whitish paddy put in a grain measure ('Mana'). The lady of the house fasts and worships the goddess. Only the members of the family can partake of the oblations. Otherwise, goddess Lakshmi may leave the household of the worshipper. The concluding festivities of the last Thursday of the month are most elaborate.

A widely practiced custom among the tribal as well as non-tribal population of Orissa is the offering of the first fruits to the deities, especially to the village deities. Paddy is the most important crop which is considered as Goddess Lakshmi. There is a special variety of early paddy which is already ripe by this time. A porridge made of new rice is offered to the ancestral spirits and to the local deities.

This fast is observed on the fourth day of the bright fortnight of the lunar month of Karthika. Women worship naga serpent God Pingala in the form of a snake image made of gold, silver or of rice paste near an ant-hill. The fast is observed to protect the family members from snake-bite.

Pana Samkranti or Chhatua Samkranti is celebrated to mark the first day of the solar month. On this day a small pot with a hole at the bottom filled with 'pana' or sweet drink is hung on a basil (Tulsi) plant. The falling of water from the pot symbolizes the falling of rain and thus this Samkranti marks the commencement of rainy season and of the cultivation cycle. The people of coastal Orissa ceremonially consume the flour of horse gram (chhatua) after offering it to the basil plant.

Makar Sankranti is celebrated in the month of 'Magh' and is a harvest festival. It is a celebration of spring on the occasion of the 'ascent' of the sun to the north (Uttarayana). In Maharashtra, Karnataka as well as parts of Andhra Pradesh, Makar Sankranti is a day of goodwill and friendship.

These are allied to the Banda Jatra described for month of Vaishakha and aimed at propitiation of Lord Shiva for boons. The months of Chaitra and Vaishakha are specially sacred for Shiva worshippers or the 'lower castes' presumably derived from Buddhist society. The same physical tortures for spiritual benefit are undergone and they overlap in time and in the rituals with the variations of Dand Jatra.

This festival is celebrated for the well being of the first born in the family, whether boy or girl. The celebration falls on the eighth day of the dark fortnight of the lunar month of Margashira. Oblations are offered to God Ganapathi to protect the child against all hurdles in life. The child is given a new dress, feasted and blessed by the parents and other elders and friends.

Hindu widows widely observe this fast in Orissa for twenty-five days from the first day of the lunar month of karthika. In the locally current myth, Rai, the daughter of the leader of the temple priests of Lord Jagannath at Puri was married to the Lord and thus was deified. She was granted a boon by the divine consort of the Lord Lakshmi that she would be worshipped along with Lakshmi. The widows worship Damodar along with Rai and Lakshmi by having only one meal of sun-dried rice, called 'havisha '. The last five days of this holy month are known as 'Bagapanchuka'. During these five days only Lakshmi and Narayan was worshipped. During the Panchuka days, married women also worship goddess Vrundavati at the altar with the sacred basil plant, by decorating the place with beautiful designs in multi-coloured powders made from indigenous herbs and other materials.

Raja is one of the most popular festivals of Orissa, though it is not observed in western Orissa. The first day of the Raja festival is always celebrated in the last day of the solar month of Jaishtha. The festival continues for three days. It is believed that the Earth goddess had started to menstruate on the first day of the Raja and after the third day she is taken to a ritual bath and returned to normalcy. So this is called as the menstruation period of the earth, so the earth is to be avoided like a woman. Therefore men and women avoid touching the earth. Practically for three days there is a complete stoppage of work and especially boys and girls take to the swing and sing the typical Raja songs. Singing, merry-making, feasting and display of gymnastic feats and playing games become the most important preoccupations for this three days. On the fourth day, when the earth is ritually clean and is ready for fertilization, the ceremonial ploughing is undertaken in the paddy fields.

The birthday of Lord Rama is observed as Ramanavami on the ninth day of the light half of the month of Chaitra. Though there are very few temples dedicated to Rama in Orissa, this festival is widely celebrated by the performances of Ram Leela (the sport of Rama) based on the famous epic Ramayana. Beginning from this day the performances continue for over a month. Some observe fasting on the day and take food only after visiting the temple.

This all -India festival is celebrated in a few important villages and towns in Orissa in the month of Chaitra (March-April). The masks of Rama, Ravana and others of the Ramayana myth are worn by characters in a dramatic re-enactment of the epic happenings. This is accompanied by music and singing and is presented in the form of folk opera. The burning of the huge effigies as practiced elsewhere in India is not prevalent in Orissa. The fair is held in honour of Lord Rama to celebrate the victory of virtue over vice Ravana.

This spectacular chariot festival is held at the famous Jagannath temple at Puri. Rathyatra is also known as Car festival. This festival is celebrated in the month of Asadha, according to the Hindu calendar, on the second day of the lunar fortnight that falls during June-July. Rathyatra is celebrated in honour of God Jagannath who is believed to be an incarnation of Vishnu. One of the many legends goes that Indradyumna, the king of Avanti went to Puri to have darshan of Vishnu but he found that the god had disappeared. The sage Narada assured Indradyumna that Vishnu would appear to him in the temple form of 3 wooden images. When a big tree, radiant with light was seen floating in the sea, Narada told him to make 3 idols out of it and place them in a pavilion. Indradyumna got Visvakarma the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work. Unable to restrain his curiosity, Indradyumna went to see Vishnu at work at which the latter abandoned his work leaving the images unfinished. But a divine voice told Indradyumna to install them in the temple.

The 3 images represent the god Jagannath, his elder brother, Balabhadra and their sister, Subhdra. On the day of the festival the images are taken out in procession in three chariots to their summer temple for a week. The main chariot is 14 metres high and 10 metres square with 16 wheels. The ropes of the huge chariots are pulled by millions of devotees. In earlier times devotees would occasionally throw themselves infront of the chariot of Sri Jagananath, for it was believed that to be crushed to death under its sixteen wheels was to go straight to heaven. Since Sri Jagannath is a form of Vishnu and Sri Krishna many of the rituals observed in the Puri temple are associated with events in the life of Sri Krishna. Thus the annual car festival represents Sri Krishna's Journey from Gokul to Mathura.

Savitri is the deified virtuous woman who had brought back her husband to wife by doggedly pleading with the God of Death, Yama. By observing the fast on the new moon day of the lunar month of Jaishtha, the married woman seeks Savitri's grace for making her husband live as long.

The festival is celebrated on the tenth day in the bright fortnight in pousha lunar month. The myth has it that Lord Krishna's son, Shamba, was cursed by a sage and he could get rid of his leprosy. The dreaded disease only by worshipping the Sun God at Arka tirtha, which is located on the Konark beach in Orissa. Women fast and worship Sun at dawn, midday and dusk and offer a variety of rice cakes and other delicacies. A mixed vegetable soup, known as 'Ghadghada' with leaves, tubers, local beans and pulse is a typical delicacy.

Shathi or Shasthi is the powerful goddess presiding over the destiny and welfare of all children. It is believed that she writes the child's future on its forehead on the sixth day after the birth of the child. She is worshipped on the sixth day of the bright fortnight of the lunar month of Bhadrava by the mother and neighbouring family women. When the goddess pleased, she has been credited with restoring life to dead children.

Sudasha Varta is observed by women on the tenth day in bright fortnight when it falls on Thursday. Lakshmi the Goddess of wealth is worshipped with offering of 10 steamed rice cakes (manda) under great austerities. With sacred thread of 10 strands, 10 knots are made praying to Lakshmi in her 10 forms and numes and tying together 10 grains of raw-rice and 10 blades of durva grass in a sacred leaf, an arm band is formed and worn for religious merit, prosperity and well being. In the myth a King had got back his kingdom and wealth as his wife observed Sudasha Vrata.

Festivals all over India have their distinct way of celebration and festivals in Orissa is no exception. Orissa, a land of rich cultural heritage and deep-rooted traditions, celebrates these festivals with equal vigour and devotion as in other parts of India. The section introduces you to the major festivals observed in Orissa through out the year.

The Chaitra Parba or Chhau Festival commences from 10th/11th April every year and continues for three days concluding on 'Mahavishuva Sankranti Day' at Baripada.This is a festival of festivals which is enjoyed by the people of the country and the enthusiasts from abroad.

In the year 2003 it has started Dhauli Mahotsav from 27th March at the foothill of Dhauli. The purpose behind this Mahotsav is to create an awareness of our cultural heritage. The Mahotsav showcases a wide range of rural art and culture from classical to folk items such as Odissi dance, Gotipua dance , Odissi vocal, Mardal recital, Chhau dance, Daskathia, Pala, Yajna, Sankirtan, etc. Near about 500 artisties from different disciplines perform on the different days of the Mahotsav. We also aim to embrace many artists into its cultural fold and aims at international cultural amity and harmony.

Bhubaneswar, the capital of modern Orissa, is a happy combination of old world charms and new world comforts. The scriptures refer to the ancient Bhubaneswar as the Ekamra Kshetra, literally meaning ‘mango orchards’ which remind us the union of Lord Shiva with Goddess Parvati. The blending of modernity with tradition here is impeccable. While the ancient city is 2600 years old, the modern city came into existence in 1948 as the new capital of Orissa, designed by the German Architect O.H. Koeingsberges. It is said that there were about seven thousand temples here, which earned it the coveted title of the ‘Temple City of India’.

Bhubaneswar has, however, been mostly popular as the city of temples among the tourists. But the cultural efflorescence of the city goes beyond the temples. To familiarize the tourists with the larger canvas of the place covering Art & Crafts, Dance & Music, Handicrafts & Handlooms, etc., a Mega Festival titled Ekamra Utsav has been conceived. This 10-day event will also feature an International Food Festival and a virtual walk through the Heritage Corridors. The festival of promises to be an experience of a life time.

Popularly known as Mahima Mela, it is celebrated at Joranda in Dhenkanal district on Magha Purnima day. People from far and near congregate here and a big fair takes place for three days. The surging multitude of Mahima Sanyasis worship Mahima Gosain's Samadhi Pitha on this occasion. It is during this period that the initiation for promoting Bairagi to Apara Sanyasi (superior caste of disciples in Mahima Sect) takes place.

The annual Konark Festival, which is held in an open air auditorium with the temple as the backdrop, showcases a magical parade of India’s classical and traditional dance forms. Eminent dancers and their troupe delight visitors in the wintry evening of early December with dramatic choreographies.

Described as a poem in stone, the Sun temple at Konark is the crowning glory of the temple architecture of Orissa. As a fitting tribute to the majestic monument, eminent classical dancers of India get together during the Konark Dance Festival every year from 1st to 5th December to present live performances of their art. When the sun sets in the horizon and the stars appear in the sky, the open-air auditorium against the backdrop of the floodlit temple reverberates with the beats of Raga and Tala to fill the air. The classical extravaganza is a journey through ecstasy.

The Konark Dance & Music Festival is organised by eminent Odissi guru Gangadhar Pradhan's Orissa Dance Academy in association with the Eastern Zonal Cultural Centre, Kolkata at Konark Natya Mandap in Konark every year. A brain-child of the Sangeet Natak Akademi awardee Odissi exponent, the festival is the oldest of its kind in the state to have recognition at the national level.

Ma Hingula, is another name for the cosmic mother, and manifests herself in the form of fire. Every year, on Bishudamanak Chaturdashi (Chaitra Sukla Chaturdashi) the goddess is said to give darshan to her devotees in burning fire at a spot near Hingula temple at Gopalaprasad, one of the famous Shakti pithas in India. There are many similarities between Hingula Yatra and Rath Yatra and also interesting legends about the Hingula Pitha.
On Sukla Chaturdashi of Chaitra, the goddess leaves the Srimandir kitchen and gives darshan ~ just like Jagannath does during the Rath yatra ~ to devotees here in the form of burning fire.
A few days before Chaturdashi, the goddess is said to appear near the temple and inform the chief dehury about the location where the yatra should start. The burning spot is surrounded with heaps of coal till the yatra. Without the presence of a priest at the Ubhasthal or spot, bhog is offered to the fire by the devotees. After nine days, Sital puja is performed on the spot.

The most popular and colourful festival of Konark, an occasion for a grand congregating of Indian pilgrims and enthusiasts from abroad, falls on the 7th day of the bright half of 'Magha'. This festival is celebrated in the month of January-February. The Indian pilgrims take holy dips in the Chandrabhaga Tirtha near the sea and welcome the rising Sun with prayers.

Makar Sankranti(January) is celebrated with gusto in mid-January when the Sun enters the orbit of capricon. Sun God is worshipped with great fervour and enthusiasm by one and all. The festival can be best enjoyed at Kalijai (an island in Chilika), Atri, Ghatgaon, Keonjhar, Jashipur and Jagatsinghpur.

A festival of indigenous people of Koraput is being organized by District Council of Culture, Koraput since 1996. It is a leading festival of the State and unique of its kind aiming at spotting out hidden talents in the field of art, culture and sports at grass-root level and to promote the rich cultural heritage of this region.

In a month-long festival more than 50,000 artists and sportspersons participate in G.P.level, Block/ULB level and subsequently at District level competitions. Various cultural programmes like Craft Mela, Boat Race, Artist Camp-cum-Art Exhibition, Seminar, Natyotsav, Book-Fair and Kabi Sammelan(Poet get togather) etc are also organized. In fact PARAB is not a simple festival but a project participated by different walks of people. It is a forum of interaction and exchange among different kinds of tribal culture from all over the district. It is a mega festival where every item is a festival.

Puri is not just about spiritual quest and Lord Jagannath. It has a rich history, culture and tradition. While an average tourist knows Puri as the abode of Lord Jagannath, he does not know much about its other, equally glorious traditions; its mouth-watering cuisines, its intricate handloom and handicraft and its vibrant akhada culture etc are little known to the tourists To show case the rich history, culture and traditions of the holy city, Shreekshetra Utsav, the Puri festival was conceived for the 1st time in the year 2005. The 1st festival was organized from 14th April to 28th April 2005.
The long extravaganza of art and culture: "Shreekshetra Utsav: The Puri Festival", is a pure celebration of everything that's Orissa. It is all pageantry and colour.

The Tara Tarini Mela of Ganjam is not only famous in the District but also throughout the state. The legendary information on Tara Tarini has been given in the chapter "TOURIST SPOT" for reference of the visitors.
The Tara Tarini Mela one of the biggest fairs of Orissa, which takes place on each Tuesday in the month of Chaitra i.e., from around mid March to mid-April at Tara Tarini pitha, which is at a distance of 30 Kms from Berhampur. Thousands of devotees come from every corner of the district as well as out side the State in order to have darshan of Goddess Tara Tarini and perform their Manasika after fulfillment of their desire. A grand congregation takes place on the 3rd Tuesday of the month

Thakurani Yatra is considered the most typical and famous amongst all the folk festival celebrated in Ganjam. Basically, this is the out come of most flourished sakti cult of Orissa in this particular region. Sakti, as we under stand, means "Power" , which is expressed through different phenomena. Goddess sakti in her many aspects represents various phenomena, as fro instance, Sareswati represents Learning and wisdom Laxmi represents wealth and prosperity, durga the benevolent aspect, Kali the Malevolent aspect and so on . sakti cult is so popular in Ganjam District that every village even individual household worships here either as presiding deity or as the protectress. That is why, the Thakuranis of Ganjam district are so popularly worshiped through out the district with devotion and faith. They are four sisters named as Thakurani of Berhampur,Khambeswari of Aska, Buirani of Kabnisuryanagar, and Ram Chandi of Purushottampur.
Usually the Thajurani yatra is observed in the month of May. The priest Desha Behera invites Goddess Thakurani as his daughter, who comes in the form of flower which palced in a pot and being palced on the head of a woman and then procession moves from street to street in the evening of every day, which is accompanied by musical instrumebnts of trumpet, Kahali, ghanta, Sankha and different kinds of folk dances, this processgo on for five, seven, fifteen and 21 days, as per the willingness and ability of the people.

Those among the tribes who are Hinduized perform many rituals and observe some festivals of their tribal past , especially those which do not directly conflict with Hindu customs and deities, by eschewing sacrifice of cows, buffaloes or offer of wine or partaking of these oblations. The christianized sections do not usually observe the tribal rituals and festivals, unless these can be harmoniously blended with Christianity. One example may be given from the Sundargarh Oraon custom of ceremonial sowing of the paddy seeds, sanctified in the tribal way by sprinkling the blood of the sacrificed chicken. Among the catholic oraon, in a similar ceremonial sowing, the paddy seeds were blessed by Mother Mary in a sanctifying ritual at her altar in the local Church.
Among the tribesmen, festivities connected with sowing, harvesting and consumption of first fruits, and among shifting cultivations, the feeling of the jungle and burning it down for reduction to ash manure, are important ones. Interestingly, enough, success in ceremonial collective hunting in April-May often is believed to contribute to the success of their agricultural efforts . The Santhals have a special spring festival of rejoicing with sprinkling of water, special songs and dances. When the roles of the deities are acted out by men, and thereby many traditional social barriers fall. Usually, the supreme god is not offered any specific worship among tribals. But among the Santhals of Mayurbhanj ,one may perform the worship every fifth year or at least one in a life-time. Bondo festivities have a great relevance for the tribal communities of Orissa. The Bondos spend a great deal of time on their religion, and the feasts and holidays are an important part of Bondo life. Moreover, the collective festivities foster a sense of solidarity of the village and fortify one's confidence in undertaking major activities in economic and social life as possible. Thus proving herself to be virtuous and devoted. The wife presents a number of delicacies to her husband at the end of her fast.
Pusha Punein is celebrated by the tribesmen of north Orissa, specially the Bhuiyan, the Gond and others. They celebrate this festival on a day closet to the actual full moon day of month. The whole village joins in the celebrations of feasting, drinking and dancing.

The fasts in contradistinction to the fairs and festivals are under taken by individuals in fulfillment of personal vows-either for one's own personal interest or in interest of one's loved ones. The fasts are of two kinds. The 'Brata' (vrata) is a fast undertaken in fulfillment of a vow made both men and women, whereas the 'Osha' is the fast which is undertaken only by women.