Every community has their own literature, both in written as well as in oral form. Similarly, the Assamese language also has folk songs, folk-tales, ritual songs etc, in oral form in abundance. The folk songs, folk tales etc, are still continuing amongst people of ritual, generation after generation in oral forms, inspite of the pressing influence of the modern civilization. There are various types of literature in oral form, which have enriched the field of Assamese literature.
- It is very difficult to ascertain the exact date of the Assamese folk literature. But most probably, the date goes back at the earliest to a period in between 600 and 800 AD.
- There are two types of folk literature available viz., (a) individual-expressing individual feelings and emotions and (b) Those group that are mostly passed on to this date mostly in group form.
- Amongst the individual types of folk literature, Banagit is the one and most prominent. These Banagits are primarily the expression of individual youthful feeling and emotion. These songs were generally sung on the open stage, open field or in isolated places. These songs are generally performed with the onset of (Rangali bihu) - the spring season.
- It is generally seen that the folk literature are mostly found to express feeling, emotions etc, of a group. There are various types of oral literature in Assamese as shown below:
TYPES:
- Ballads: Assamese ballads are mainly divided into three broad sections viz. (a) Historical ballads, (b) Mythological and (c) Imaginative ballads. Amongst the historical ballads, Borphukanar Git, Maniram Dewanar Git, Gaurinath Sinha’s Git, Horadatta and Viradatta’s Git etc are prominent. However, it is very difficult to ascertain the exact period of mythological ballads in Assamese folk literature. It is assumed, however, that the song of ‘Jana-Gabharu’ is the oldest one. Amongst the imaginative ballads in Assamese folk literature, the prominent are Phul konwarar Git, Kamala Kunwari’s Git, Madhumatir Git etc. All these three types of ballads are narrative in nature.
- Lyrics: Among the lyrical ballads in Assamese Lilavati’s song, Jayadhan Bania’s song, Baramahi’s song etc are prominent. These songs were sung in lyrical tune. In these songs, the sad plight of the young woman whose loved one was living away for a long time is expressed beautifully.
- Hymns: Amongst the hymns in Assamese folk literature ‘Ani-nam’, ‘Subachani’s git; ‘Apechari git’, Lakhimi Sasbah’ git etc are popular. These songs were mainly restricted to the women folk of the society. When someone gets chicken pox, the women in order to appease the Goddess’ and her seven sisters, “Aai-nam” was sung to get the blessing for the welfare of the patients. For despair and sufferings, the women sing ‘Subachani’s Git’ to satisfy the goddess Subachani. Simplicity of the language and the sincerity of feeling are the special characteristics of these songs.
- Ritual songs: Among the ritual songs, ‘Biyagit’ or marriage songs are prominent in Assamese folk literature. In a traditional Assamese marriage, various rituals are performed during the whole celebration. On such occasions, the women sing different types of songs. It is a pleasant situation to watch and hear the two groups of the brides and the grooms- engaged in verbal duel through songs composed extempore, more often than not, making amusing reference, arguments and counter argument’s between the two sides. The “Biya Git” or marriage songs have smacked the Assamese folk literature, which contributes valuable assets. It was seen that on such marriage songs, the ideal of conjugal life, the separation of the bride from her parents, hopes and desires of a woman’s life and a beautiful picture of domestic life is very beautifully depicted.
- Festival song: The festival songs of the Assamese folk literature are in oral form. The prominent are “Bhekuli Biyar Git” (marriage song of Frog); “Maha Khedar Git” (The song to drive away mosquito), Upanayan Git, Chud?akaran Git - The song of goddess manasa etc. Simplicity of language and sincerity of feelings are the special characteristics of these songs.
- Folk songs: Among the folk songs in Assamese, Bihu song is the most prominent and popular. Bihu is the national festival of the Assamese people. Three Bihus are celebrated in a year. They are- Bohag or Rongali Bihu, Kati or Konagli Bihu and Magha or Bhogali Bihu. Of the three Bihus, religious rituals are more conspicuous in Kati Bihu. In Maha Bihu, religious rituals go hand in hand with merry making while in Bohag Bihu merry making gets more prominence. The Bohag Bihu begins on the last day of the month of Chaitra and continues upto sixth day of Bohag i.e. first week of April. Young man and woman would give vent to their joyous feelings with the advent of spring and dance and sing under trees or by the side of a river. The festival is an expression of the joy of people, to welcome the spring season. The Bihu songs reflected the rural agricultural life of the Assamese people.
- Besides Bihu songs, another prominent folk performance in oral form is Goalpara folk song. Goalpara is an important district of western Assam, which is adjacent to west Bengal. Goalpara is famous for its rich and diverse folk culture. The main theme of the Goalpara folk song is the relation with animal (elephant) etc and love.
- Lullabies: Lullabies are also part of the folk literature. There are many lullabies in Assamese folk literature in oral form. Lullabies are associated with the songs, which were sung by the mother to quite infants. These lullabies are also known as “dhainam”. These songs were mainly imaginative, which can attract the tender minds of the children.
- Sayings: In Assamese oral literature, various sayings are associated with the name of the person called “Dak” and his remarkable sayings mainly concern with the daily life of the members of the agricultural society. The basic text of ‘Dakar Bachan’ is the wisdom of many and the wit of none. They are in couplets, where one line is added to another to make the line complete. The whole exercise in ‘Dakar Bachan’ is to say a lot using few words. The lines are spelt out very clearly with their inherent meaning.
- Folk tales: Folk tales play a very important role in the folk literature. Assamese folk literature is also very rich with folk tales. These tales are described mostly in narrative styles. Tales are still continuing mostly amongst the illiterate sections of the society, generation after generation in oral form. The folk tales do not have a specific structure or foundation. The person by his own limitation and capacity, describes those tales. Different folk tales depict different stages of the society and its people.
- The folk tales exposes the superstitions beliefs, likings and dislikings, anger etc, prevailing in the community, which are skillfully narrated. Incidentally, it also focuses indirectly the moral ideals and truthfulness. Among the folk tales in Assamese folk literature, the tales of Tezimala, Tula and Teza, Kamala Kuwari etc are very popular.
The chief characteristic of the oral literature is that there is no specific writer of these. These are continuing amongst the illiterate sections of the community, generation after generation in oral form. This oral literature are mostly found to express the feelings, thought and emotions of a group, rather than an individual because, the people in ancient time expressed their feelings in group, when they celebrate the festivals like Bihu etc. They join together to sing and dance and enjoy the occasion in groups.