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and are made to sit in a circle in the courtyard. After that, the family brings in the offerings which include rice-powder (pitha-guri), unpasteurised milk (ewa gakhir) and bananas. Then, at the front of the women, a sieve (Saloni/Dala) is placed on top of which the offerings are arranged on a banana
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The
Gopinis then recite prayers (Apeswari naam) to the goddess so as to bless the household especially the child. The family is asked to come and pray to the goddess and the Gopinis bless the child/infant. After this is over, a set of offering is separated for the goddess and offered to her at the
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In this ritual, the house is first clean thoroughly and all the used clothes are washed. Then, some girls, as well as old women from the village, are called to the household. They are named as
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backyard of the house or in an open field. The rest is given to the
Gopinis as offerings for their service. This ritual is also found among the Deoris and Miris. They call the deity as
31:(a form of kechai-khati goddess). It began in the plains of Assam, with the intention of appeasing the fairies or deities thought to be the causes of different illnesses.
125:
B. Datta-Ray (2023). "The
Journal of the North-East India Council for Social Science Research". Ann Arbor: North-East India Council for Social Science Research: 37.
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leaf (agoli kolpat) and a white cloth. Next, earthen lamps (saki) are lit and the area is decorated with flowers and betel nuts.
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Health, Healers, and
Healing - Studies in Medical Anthropology, 1999, Sarthak Sengupta,N.L. Publishers
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Assam's Men of
Letters, Spectrum Publications, Jnanananda Sarmma Pathaka, 1996, P.121
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Women′s Agency and Social Change, SAGE Publications, 2013, Meeta Deka, p. 4
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The Hot Brew - The Assam Tea
Industry's Most Turbulent Decade 1987-1997
114:. Institute of Oriental and Orissan Studies. 1983. p. 48.
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112:Folk Culture: Folk music & dance
72:. Spectrum Publications. p. 85.
88:Encyclopaedia of Indian Literature
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68:Gokhale, Nitin Anant (1998).
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27:) is organised to worship
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86:(1998).
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