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'''Raksha Bandhan''', also '''Rakshabandhan''', or '''Rakhi''',<ref>{{Cite journal|last1=Setiajatnika|first1=Eka|last2=Iriani|first2=Kandis|date=2018-10-29|title=Pengaruh Retun on Asset, Asset Growth, dan Debt to Equity Ratio terhadap Dividend Payout Ratio|journal=Jurnal Soshum Insentif|pages=22–34|doi=10.36787/jsi.v1i1.31|issn=2655-2698|doi-access=free}}</ref><ref name="McGregor1993">{{citation|last=McGregor|first=Ronald Stuart|author-link=R. S. McGregor|title=The Oxford Hindi-English Dictionary|url=https://books.google.com/books?id=hzMwAAAACAAJ&pg=PA849|year=1993|publisher=[[Oxford University Press]]|isbn=978-0-19-563846-2}} Quote: m Hindi ''rakśābandhan'' held on the full moon of the month of Savan, when sisters tie a talisman (rakhi q.v.) on the arm of their brothers and receive small gifts of money from them.</ref> is a popular, traditionally [[Hindus|Hindu]], annual rite, or ceremony, which is central to a festival of the same name, celebrated in India, Nepal and other parts of the [[Indian subcontinent]], and among people around the world influenced by Hindu culture. On this day, sisters of all ages tie a talisman, or [[amulet]], called the '''''rakhi''''', around the wrists of their brothers, symbolically protecting them, receiving a gift in return, and traditionally investing the brothers with a share of the responsibility of their potential care.<ref name="Agarwal1994a">{{citation|last=Agarwal|first=Bina|author-link=Bina Agarwal|title=A Field of One's Own: Gender and Land Rights in South Asia|url=https://books.google.com/books?id=Z3pdP30OnEUC&pg=PA264|year=1994|publisher=Cambridge University Press|isbn=978-0-521-42926-9|page=264}}</ref>
'''Raksha Bandhan''', also '''Rakshabandhan''', or '''Rakhi''',<ref>{{Cite journal|last1=Setiajatnika|first1=Eka|last2=Iriani|first2=Kandis|date=2018-10-29|title=Pengaruh Retun on Asset, Asset Growth, dan Debt to Equity Ratio terhadap Dividend Payout Ratio|journal=Jurnal Soshum Insentif|pages=22–34|doi=10.36787/jsi.v1i1.31|issn=2655-2698|doi-access=free}}</ref><ref name="McGregor1993">{{citation|last=McGregor|first=Ronald Stuart|author-link=R. S. McGregor|title=The Oxford Hindi-English Dictionary|url=https://books.google.com/books?id=hzMwAAAACAAJ&pg=PA849|year=1993|publisher=[[Oxford University Press]]|isbn=978-0-19-563846-2}} Quote: m Hindi ''rakśābandhan'' held on the full moon of the month of Savan, when sisters tie a talisman (rakhi q.v.) on the arm of their brothers and receive small gifts of money from them.</ref> is a popular, traditionally [[Hindus|Hindu]], annual rite, or ceremony, which is central to a festival of the same name, celebrated in India, Nepal and other parts of the [[Indian subcontinent]], and among people around the world influenced by Hindu culture. On this day, sisters of all ages tie a talisman, or [[amulet]], called the '''''rakhi''''', around the wrists of their brothers, symbolically protecting them, receiving a gift in return, and traditionally investing the brothers with a share of the responsibility of their potential care.<ref name="Agarwal1994a">{{citation|last=Agarwal|first=Bina|author-link=Bina Agarwal|title=A Field of One's Own: Gender and Land Rights in South Asia|url=https://books.google.com/books?id=Z3pdP30OnEUC&pg=PA264|year=1994|publisher=Cambridge University Press|isbn=978-0-521-42926-9|page=264}}</ref>


Raksha Bandhan is observed on the last day of the [[Hindu calendar|Hindu lunar calendar]] month of [[Shraavana]], which typically falls in August. The expression "Raksha Bandhan," [[Sanskrit]], literally, "the bond of protection, obligation, or care," is now principally applied to this ritual. Until the mid-20th-century, the expression was more commonly applied to a similar ritual, also held on the same day, with precedence in ancient Hindu texts, in which a domestic priest ties amulets, charms, or threads on the wrists of his patrons, or changes their [[upanayana|sacred thread]], and receives gifts of money; in some places, this is still the case.<ref name="Berreman1963">{{citation|last=Berreman|first=Gerald Duane|title=Hindus of the Himalayas|url=https://books.google.com/books?id=0o91Qt_GAlEC&pg=PA390|year=1963|publisher=University of California Press|pages=390–|id=GGKEY:S0ZWW3DRS4S}} Quote: Rakri: On this date Brahmins go from house to house tying string bracelets (''rakrī'') on the wrists of household members. In return the Brahmins receive from an anna to a rupee from each household. ... This is supposed to be auspicious for the recipient. ... It has no connotation of brother-sister devotion as it does in some plains areas. It is readily identified with ''Raksha Bandhan''.</ref><ref name="Gnanambal1969-brahmans">{{citation|last=Gnanambal|first=K.|title=Festivals of India|url=https://books.google.com/books?id=xxTgAAAAMAAJ&pg=PA10|year=1969|publisher=Anthropological Survey of India, Government of India|page=10}} Quote: In North India, the festival is popularly called Raksha Bandhan ... On this day, sisters tie an amulet round the right wrists of brothers wishing them long life and prosperity. Family priests (Brahmans) make it an occasion to visit their clientiele to get presents.</ref> In contrast, the sister-brother festival, with origins in folk culture, had names which varied with location, with some rendered as '''Saluno''',<ref name="MarriottBeals1955-Marriott-Saluno">{{citation|last=Marriott|first=McKim|editor=McKim Marriott |title=Village India: Studies in the Little Community|chapter-url=https://books.google.com/books?id=OOLZAAAAMAAJ&pg=198|year=1955|publisher=University of Chicago Press|pages=198–202|chapter=Little Communities in an Indigenous Civilization|isbn=9780226506432}}</ref><ref name="Wadley1994">{{citation|last=Wadley|first=Susan S.|title=Struggling with Destiny in Karimpur, 1925–1984|url=https://books.google.com/books?id=DMqw6JAmQQIC&pg=PA84|date=27 July 1994|publisher=University of California Press|isbn=978-0-520-91433-9|pages=84, 202}} Quote: (p 84) Potters: ... But because the festival of Saluno takes place during the monsoon when they can't make pots, they make pots in three batches ...</ref> '''Silono''',<ref name="Lewis1965">{{citation|last=Lewis|first=Oscar|title=Village Life in Northern India: Studies in a Delhi Village|url=https://books.google.com/books?id=NpzZAAAAMAAJ&pg=PA208|year=1965|publisher=University of Illinois Press|page=208|isbn=9780598001207}}</ref> and '''Rakri'''.<ref name="Berreman1963"/> A ritual associated with Saluno included the sisters placing shoots of barley behind the ears of their brothers.<ref name="MarriottBeals1955-Marriott-Saluno"/>
Raksha Bandhan is observed on the last day of the [[Hindu calendar|Hindu lunar calendar]] month of [[Shraavana]], which typically falls in August. The expression "Raksha Bandhan," [[Sanskrit]], literally, "the bond of protection, obligation, or care," is now principally applied to this ritual. Until the mid-20th-century, the expression was more commonly applied to a similar ritual, also held on the same day, with precedence in ancient Hindu texts, in which a domestic priest ties amulets, charms, or threads on the wrists of his patrons, or changes their [[upanayana|sacred thread]], and receives gifts of money; in some places, this is still the case.<ref name="Berreman1963">{{citation|last=Berreman|first=Gerald Duane|title=Hindus of the Himalayas|url=https://books.google.com/books?id=0o91Qt_GAlEC&pg=PA390|year=1963|publisher=University of California Press|pages=390–|id=GGKEY:S0ZWW3DRS4S}} Quote: Rakri: On this date Brahmins go from house to house tying string bracelets (''rakrī'') on the wrists of household members. In return the Brahmins receive from an anna to a rupee from each household. ... This is supposed to be auspicious for the recipient. ... It has no connotation of brother-sister devotion as it does in some plains areas. It is readily identified with ''Raksha Bandhan''.</ref><ref name="Gnanambal1969-brahmans">{{citation|last=Gnanambal|first=K.|title=Festivals of India|url=https://books.google.com/books?id=xxTgAAAAMAAJ&pg=PA10|year=1969|publisher=Anthropological Survey of India, Government of India|page=10}} Quote: In North India, the festival is popularly called Raksha Bandhan ... On this day, sisters tie an amulet round the right wrists of brothers wishing them long life and prosperity. Family priests (Brahmans) make it an occasion to visit their clientiele to get presents.</ref> In contrast, the sister-brother festival, with origins in folk culture, had names which varied with location, with some rendered as ,<ref name="MarriottBeals1955-Marriott-Saluno">{{citation|last=Marriott|first=McKim|editor=McKim Marriott |title=Village India: Studies in the Little Community|chapter-url=https://books.google.com/books?id=OOLZAAAAMAAJ&pg=198|year=1955|publisher=University of Chicago Press|pages=198–202|chapter=Little Communities in an Indigenous Civilization|isbn=9780226506432}}</ref><ref name="Wadley1994">{{citation|last=Wadley|first=Susan S.|title=Struggling with Destiny in Karimpur, 1925–1984|url=https://books.google.com/books?id=DMqw6JAmQQIC&pg=PA84|date=27 July 1994|publisher=University of California Press|isbn=978-0-520-91433-9|pages=84, 202}} Quote: (p 84) Potters: ... But because the festival of Saluno takes place during the monsoon when they can't make pots, they make pots in three batches ...</ref><ref name="Lewis1965">{{citation|last=Lewis|first=Oscar|title=Village Life in Northern India: Studies in a Delhi Village|url=https://books.google.com/books?id=NpzZAAAAMAAJ&pg=PA208|year=1965|publisher=University of Illinois Press|page=208|isbn=9780598001207}}</ref> and .<ref name="Berreman1963"/> A ritual associated with included the sisters placing shoots of barley behind the ears of their brothers.<ref name="MarriottBeals1955-Marriott-Saluno"/>


Of special significance to married women, Raksha Bandhan is rooted in the practice of territorial or village [[exogamy]], in which a bride marries ''out'' of her natal village or town, and her parents, by custom, do not visit her in her married home.<ref name="Coleman2017">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT127|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=127}} Quote: Rakhi and its local performances in Kishan Garhi were part of a festival in which connections between out-marrying sisters and village-resident brothers were affirmed. In the "traditional" form of this rite, according to Marriott, sisters exchanged with their brothers to ensure their ability to have recourse—at a crisis, or during childbearing—to their natal village and their relatives there even after leaving for their husband's home. For their part, brothers engaging in these exchanges affirmed the otherwise hard-to-discern moral solidarity of the natal family, even after their sister's marriage.</ref> In rural north India, where village exogamy is strongly prevalent, large numbers of married Hindu women travel back to their parents' homes every year for the ceremony.<ref name="Goody1990-exogamy-natal-home">{{citation|last=Goody|first=Jack|author-link=Jack Goody|title=The Oriental, the Ancient and the Primitive: Systems of Marriage and the Family in the Pre-Industrial Societies of Eurasia|url=https://books.google.com/books?id=Tdgos7fWazIC&pg=PA222|year=1990|publisher=Cambridge University Press|isbn=978-0-521-36761-5|page=222}} Quote: "... the heavy emphasis placed on the continuing nature of brother-sister relations despite the fact that in the North marriage requires them to live in different villages. That relation is celebrated and epitomised in the annual ceremony of ''Rakśābandhan'' in northern and western India. ... The ceremony itself involves the visit of women to their brothers (that is, to the homes of their own fathers, their natal homes)</ref><ref name="Hess2015">{{citation|last=Hess|first=Linda|title=Bodies of Song: Kabir Oral Traditions and Performative Worlds in North India|url=https://books.google.com/books?id=ALoUDAAAQBAJ&pg=PA61|year=2015|publisher=Oxford University Press|isbn=978-0-19-937416-8|page=61}} Quote: "In August comes Raksha Bandhan, the festival celebrating the bonds between brothers and sisters. Married sisters return, if they can, to their natal villages to be with their brothers.</ref> Their brothers, who typically live with the parents or nearby, sometimes travel to their sisters' married home to escort them back. Many younger married women arrive a few weeks earlier at their natal homes and stay until the ceremony.<ref name="Wadley2005">{{citation|last=Wadley|first=Susan Snow|title=Essays on North Indian Folk Traditions|url=https://books.google.com/books?id=XuyTqD0Ybw4C&pg=PA66|year=2005|publisher=Orient Blackswan|isbn=978-81-8028-016-0|page=66}} Quote: In Savan, greenness abounds as the newly planted crops take root in the wet soil. It is a month of joy and gaiety, with swings hanging from tall trees. Girls and women swing high into the sky, singing their joy. The gaiety is all the more marked because women, especially the young ones, are expected to return to their natal homes for an annual visit during Savan.</ref> The brothers serve as lifelong intermediaries between their sisters' married and parental homes,<ref name="Gnanambal1969">{{citation|last=Gnanambal|first=K.|title=Festivals of India|url=https://books.google.com/books?id=xxTgAAAAMAAJ&pg=PA10|year=1969|publisher=Anthropological Survey of India, Government of India|page=10}}</ref> as well as potential stewards of their security.
Of special significance to married women, Raksha Bandhan is rooted in the practice of territorial or village [[exogamy]], in which a bride marries ''out'' of her natal village or town, and her parents, by custom, do not visit her in her married home.<ref name="Coleman2017">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT127|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=127}} Quote: Rakhi and its local performances in Kishan Garhi were part of a festival in which connections between out-marrying sisters and village-resident brothers were affirmed. In the "traditional" form of this rite, according to Marriott, sisters exchanged with their brothers to ensure their ability to have recourse—at a crisis, or during childbearing—to their natal village and their relatives there even after leaving for their husband's home. For their part, brothers engaging in these exchanges affirmed the otherwise hard-to-discern moral solidarity of the natal family, even after their sister's marriage.</ref> In rural north India, where village exogamy is strongly prevalent, large numbers of married Hindu women travel back to their parents' homes every year for the ceremony.<ref name="Goody1990-exogamy-natal-home">{{citation|last=Goody|first=Jack|author-link=Jack Goody|title=The Oriental, the Ancient and the Primitive: Systems of Marriage and the Family in the Pre-Industrial Societies of Eurasia|url=https://books.google.com/books?id=Tdgos7fWazIC&pg=PA222|year=1990|publisher=Cambridge University Press|isbn=978-0-521-36761-5|page=222}} Quote: "... the heavy emphasis placed on the continuing nature of brother-sister relations despite the fact that in the North marriage requires them to live in different villages. That relation is celebrated and epitomised in the annual ceremony of ''Rakśābandhan'' in northern and western India. ... The ceremony itself involves the visit of women to their brothers (that is, to the homes of their own fathers, their natal homes)</ref><ref name="Hess2015">{{citation|last=Hess|first=Linda|title=Bodies of Song: Kabir Oral Traditions and Performative Worlds in North India|url=https://books.google.com/books?id=ALoUDAAAQBAJ&pg=PA61|year=2015|publisher=Oxford University Press|isbn=978-0-19-937416-8|page=61}} Quote: "In August comes Raksha Bandhan, the festival celebrating the bonds between brothers and sisters. Married sisters return, if they can, to their natal villages to be with their brothers.</ref> Their brothers, who typically live with the parents or nearby, sometimes travel to their sisters' married home to escort them back. Many younger married women arrive a few weeks earlier at their natal homes and stay until the ceremony.<ref name="Wadley2005">{{citation|last=Wadley|first=Susan Snow|title=Essays on North Indian Folk Traditions|url=https://books.google.com/books?id=XuyTqD0Ybw4C&pg=PA66|year=2005|publisher=Orient Blackswan|isbn=978-81-8028-016-0|page=66}} Quote: In Savan, greenness abounds as the newly planted crops take root in the wet soil. It is a month of joy and gaiety, with swings hanging from tall trees. Girls and women swing high into the sky, singing their joy. The gaiety is all the more marked because women, especially the young ones, are expected to return to their natal homes for an annual visit during Savan.</ref> The brothers serve as lifelong intermediaries between their sisters' married and parental homes,<ref name="Gnanambal1969">{{citation|last=Gnanambal|first=K.|title=Festivals of India|url=https://books.google.com/books?id=xxTgAAAAMAAJ&pg=PA10|year=1969|publisher=Anthropological Survey of India, Government of India|page=10}}</ref> as well as potential stewards of their security.


In urban India, where families are increasingly [[nuclear family|nuclear]], the festival has become more symbolic, but continues to be highly popular. The rituals associated with this festival have spread beyond their traditional regions and have been transformed through technology and migration,<ref name="Coleman2017-technology-migration">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT148|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=148}} Quote: In modern rakhi, technologically mediated and performed with manufactured charms, migrating men are the medium by which the village women interact, vertically, with the cosmopolitan center—the site of radio broadcasts, and the source of technological goods and national solidarity</ref> the movies,<ref name="Pandit 2003quote">{{citation|last=Pandit |first=Vaijayanti|title=Business @ Home|url=https://books.google.com/books?id=dSFDDAAAQBAJ&pg=PA234|year=2003|publisher=Vikas Publishing House|isbn=978-81-259-1218-7|page=234}} Quote: "Quote: Raksha Bandhan traditionally celebrated in North India has acquired greater importance due to Hindi films. Lightweight and decorative rakhis, which are easy to post, are needed in large quantities by the market to cater to brothers and sisters living in different parts of the country or abroad."</ref> social interaction,<ref name="Khandekar2003">{{citation|last=Khandekar|first=Renuka N.|title=Faith: filling the God-sized hole|url=https://books.google.com/books?id=DIgoAAAAYAAJ&pg=PA180|year=2003|publisher=Penguin Books|page=180|isbn=9780143028840}} Quote: "But since independence and the gradual opening up of Indian society, Raksha Bandhan as celebrated in North India has won the affection of many South Indian families. For this festival has the peculiar charm of renewing sibling bonds."</ref> and promotion by politicized Hinduism,<ref name="JoshySeethi2015">{{citation|last1=Joshy|first1=P. M.|last2=Seethi|first2=K. M.|title=State and Civil Society under Siege: Hindutva, Security and Militarism in India|url=https://books.google.com/books?id=RxuJCwAAQBAJ&pg=PT112|year=2015|publisher=Sage Publications|isbn=978-93-5150-383-5|page=112}} Quote: (p. 111) The RSS employs a cultural strategy to mobilise people through festivals. It observes six major festivals in a year. ... Till 20 years back, festivals like Raksha Bandhan were unknown to South Indians. Through [[Sangh Shakha|Shakha]]'s intense campaign, now they have become popular in the southern India. In colleges and schools tying `Rakhi'—the thread that is used in the 'Raksha Bandhan'—has become a fashion and this has been popularised by the RSS and ABVP cadres.</ref><ref name="Jaffrelot1999">{{citation|last=Jaffrelot|first=Christophe|title=The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s : Strategies of Identity-building, Implantation and Mobilisation (with Special Reference to Central India)|url=https://books.google.com/books?id=iVsfVOTUnYEC&pg=PA39|year=1999|publisher=Penguin Books |isbn=978-0-14-024602-5|page=39}} Quote: This ceremony occurs in a cycle of six annual festivals which often coincides with those observed in Hindu society, and which Hedgewar inscribed in the ritual calendar of his movement: Varsha Pratipada (the Hindu new year), Shivajirajyarohonastava (the coronation of Shivaji), guru dakshina, Raksha Bandhan (a North Indian festival in which sisters tie ribbons round the wrists of their brothers to remind them of their duty as protectors, a ritual which the RSS has re-interpreted in such a way that the leader of the shakha ties a ribbon around the pole of the saffron flag, after which swayamsevaks carry out this ritual for one another as a mark of brotherhood), ....</ref> as well as by the nation state.<ref name="Coleman2017-nation-building">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT148|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=148}} Quote: ... as citizens become participants in the wider "new traditions" of the national state. Broadcast mantras become the emblems of a new level of state power and the means of the integration of villagers and city dwellers alike into a new community of citizens</ref>
In urban India, where families are increasingly [[nuclear family|nuclear]], the festival has become more symbolic, but continues to be highly popular. The rituals associated with this festival have spread beyond their traditional regions and have been transformed through technology and migration,<ref name="Coleman2017-technology-migration">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT148|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=148}} Quote: In modern rakhi, technologically mediated and performed with manufactured charms, migrating men are the medium by which the village women interact, vertically, with the cosmopolitan center—the site of radio broadcasts, and the source of technological goods and national solidarity</ref> the movies,<ref name="Pandit 2003quote">{{citation|last=Pandit |first=Vaijayanti|title=Business @ Home|url=https://books.google.com/books?id=dSFDDAAAQBAJ&pg=PA234|year=2003|publisher=Vikas Publishing House|isbn=978-81-259-1218-7|page=234}} Quote: "Quote: Raksha Bandhan traditionally celebrated in North India has acquired greater importance due to Hindi films. Lightweight and decorative rakhis, which are easy to post, are needed in large quantities by the market to cater to brothers and sisters living in different parts of the country or abroad."</ref> social interaction,<ref name="Khandekar2003">{{citation|last=Khandekar|first=Renuka N.|title=Faith: filling the God-sized hole|url=https://books.google.com/books?id=DIgoAAAAYAAJ&pg=PA180|year=2003|publisher=Penguin Books|page=180|isbn=9780143028840}} Quote: "But since independence and the gradual opening up of Indian society, Raksha Bandhan as celebrated in North India has won the affection of many South Indian families. For this festival has the peculiar charm of renewing sibling bonds."</ref> and promotion by Hinduism,<ref name="JoshySeethi2015">{{citation|last1=Joshy|first1=P. M.|last2=Seethi|first2=K. M.|title=State and Civil Society under Siege: Hindutva, Security and Militarism in India|url=https://books.google.com/books?id=RxuJCwAAQBAJ&pg=PT112|year=2015|publisher=Sage Publications|isbn=978-93-5150-383-5|page=112}} Quote: (p. 111) The RSS employs a cultural strategy to mobilise people through festivals. It observes six major festivals in a year. ... Till 20 years back, festivals like Raksha Bandhan were unknown to South Indians. Through [[Sangh Shakha|Shakha]]'s intense campaign, now they have become popular in the southern India. In colleges and schools tying `Rakhi'—the thread that is used in the 'Raksha Bandhan'—has become a fashion and this has been popularised by the RSS and ABVP cadres.</ref><ref name="Jaffrelot1999">{{citation|last=Jaffrelot|first=Christophe|title=The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s : Strategies of Identity-building, Implantation and Mobilisation (with Special Reference to Central India)|url=https://books.google.com/books?id=iVsfVOTUnYEC&pg=PA39|year=1999|publisher=Penguin Books |isbn=978-0-14-024602-5|page=39}} Quote: This ceremony occurs in a cycle of six annual festivals which often coincides with those observed in Hindu society, and which Hedgewar inscribed in the ritual calendar of his movement: Varsha Pratipada (the Hindu new year), Shivajirajyarohonastava (the coronation of Shivaji), guru dakshina, Raksha Bandhan (a North Indian festival in which sisters tie ribbons round the wrists of their brothers to remind them of their duty as protectors, a ritual which the RSS has re-interpreted in such a way that the leader of the shakha ties a ribbon around the pole of the saffron flag, after which swayamsevaks carry out this ritual for one another as a mark of brotherhood), ....</ref> as well as by the nation state.<ref name="Coleman2017-nation-building">{{citation|last=Coleman|first=Leo|title=A Moral Technology: Electrification as Political Ritual in New Delhi|url=https://books.google.com/books?id=6YDTDgAAQBAJ&pg=PT148|year=2017|publisher=Cornell University Press|isbn=978-1-5017-0791-9|page=148}} Quote: ... as citizens become participants in the wider "new traditions" of the national state. Broadcast mantras become the emblems of a new level of state power and the means of the integration of villagers and city dwellers alike into a new community of citizens</ref>


Among women and men who are not [[Consanguinity|blood relative]]s, there is also a transformed tradition of [[fictive kinship|voluntary kin]] relations, achieved through the tying of ''rakhi'' amulets, which have cut across caste and class lines,<ref name="HeitzmanWorden1996">{{citation|last1=Heitzman|first1=James|last2=Worden|first2=Robert L.|title=India: A Country Study|url=https://books.google.com/books?id=a5OFAAAAIAAJ&pg=PA246|year=1996|publisher=Federal Research Division, Library of Congress|isbn=978-0-8444-0833-0|page=246}}</ref> and Hindu and Muslim divisions.<ref name="MinesLamb2002">{{citation|last=Vanita|first=Ruth|editor=Diane P. Mines|editor2=Sarah Lamb|title=Everyday Life in South Asia|chapter-url=https://books.google.com/books?id=QFhYnt2rL6YC&pg=PA157|year=2002|publisher=Indiana University Press|isbn=978-0-253-34080-1|pages=[https://archive.org/details/everydaylifeinso0000unse/page/146 146–158, 157]|chapter=''Dosti'' and ''Tamanna'': Male-Male Love, Difference, and Normativity in Hindi Cinema|url=https://archive.org/details/everydaylifeinso0000unse/page/146}}</ref> In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgement of their benefaction.<ref name="Chowdhry1994">{{citation|last=Chowdhry|first=Prem|title=The Veiled Women: Shifting Gender Equations in Rural Haryana|url=https://books.google.com/books?id=HUC3AAAAIAAJ&pg=PA312|year=1994|publisher=Oxford University Press|isbn=978-0-19-567038-7|pages=312–313}} Quote: The same symbolic protection is also requested from the high caste men by the low caste women in a work relationship situation. The ritual thread is offered, though not tied and higher caste men customarily give some money in return.</ref>
Among women and men who are not [[Consanguinity|blood relative]]s, there is also a transformed tradition of [[fictive kinship|voluntary kin]] relations, achieved through the tying of ''rakhi'' amulets, which have cut across caste and class lines,<ref name="HeitzmanWorden1996">{{citation|last1=Heitzman|first1=James|last2=Worden|first2=Robert L.|title=India: A Country Study|url=https://books.google.com/books?id=a5OFAAAAIAAJ&pg=PA246|year=1996|publisher=Federal Research Division, Library of Congress|isbn=978-0-8444-0833-0|page=246}}</ref> and Hindu and Muslim divisions.<ref name="MinesLamb2002">{{citation|last=Vanita|first=Ruth|editor=Diane P. Mines|editor2=Sarah Lamb|title=Everyday Life in South Asia|chapter-url=https://books.google.com/books?id=QFhYnt2rL6YC&pg=PA157|year=2002|publisher=Indiana University Press|isbn=978-0-253-34080-1|pages=[https://archive.org/details/everydaylifeinso0000unse/page/146 146–158, 157]|chapter=''Dosti'' and ''Tamanna'': Male-Male Love, Difference, and Normativity in Hindi Cinema|url=https://archive.org/details/everydaylifeinso0000unse/page/146}}</ref> In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgement of their benefaction.<ref name="Chowdhry1994">{{citation|last=Chowdhry|first=Prem|title=The Veiled Women: Shifting Gender Equations in Rural Haryana|url=https://books.google.com/books?id=HUC3AAAAIAAJ&pg=PA312|year=1994|publisher=Oxford University Press|isbn=978-0-19-567038-7|pages=312–313}} Quote: The same symbolic protection is also requested from the high caste men by the low caste women in a work relationship situation. The ritual thread is offered, though not tied and higher caste men customarily give some money in return.</ref>
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The Maghi fair is held to honour the memory of the forty Sikh warriors killed during the [[Battle of Muktsar]] in 1705. Muktsar, originally called Khidrana, was named as Muktsar ("the pool of liberation") following the battle. These forty Sikhs, led by their leader Mahan Singh, had formally deserted Sri Guru Gobind Singh in the need of hour, and signed a written memorandum to the effect.<ref>{{Cite web |url=http://www.sikh-history.com/sikhhist/warriors/bhago.html |title=Sikh History |access-date=3 August 2010 |archive-url=https://web.archive.org/web/20160320221721/http://www.sikh-history.com/sikhhist/warriors/bhago.html |archive-date=20 March 2016 |url-status=dead }}</ref> When Mai Bhago, a valiant and upright lady, heard of this cowardly act, she scolded the Singh's and inspired them refresh with spirit of bravery for which Sikhs are known. Hence, the unit went back and joined the Guru who was already engaged in action at Khidrana. All forty of them attained martyrdom. The memorandum (''bedawa'') was torn-down by the Guru himself just before Mahan Singh died.
The Maghi fair is held to honour the memory of the forty Sikh warriors killed during the [[Battle of Muktsar]] in 1705. Muktsar, originally called Khidrana, was named as Muktsar ("the pool of liberation") following the battle. These forty Sikhs, led by their leader Mahan Singh, had formally deserted Sri Guru Gobind Singh in the need of hour, and signed a written memorandum to the effect.<ref>{{Cite web |url=http://www.sikh-history.com/sikhhist/warriors/bhago.html |title=Sikh History |access-date=3 August 2010 |archive-url=https://web.archive.org/web/20160320221721/http://www.sikh-history.com/sikhhist/warriors/bhago.html |archive-date=20 March 2016 |url-status=dead }}</ref> When Mai Bhago, a valiant and upright lady, heard of this cowardly act, she scolded the Singh's and inspired them refresh with spirit of bravery for which Sikhs are known. Hence, the unit went back and joined the Guru who was already engaged in action at Khidrana. All forty of them attained martyrdom. The memorandum (''bedawa'') was torn-down by the Guru himself just before Mahan Singh died.


People gather from all over Punjab, even other parts of India to join the festival which is in fact spread over many days. Merchants display their wares for sale, which include from trinkets to high-end electronics, the weapons [[Nihang]]s bear and especially agricultural machinery (since most around are farmers). The country's biggest [[circus]]es, Apollo and Gemini, are there as a matter of rule, merry-go-rounds and giant wheels, and the famous [[Well of Death]] (trick motorcycling inside consortium of wood planks) are the
People gather from all over Punjab, even other parts of India to join the festival which is in fact spread over many days. Merchants display their wares for sale, which include from trinkets to high-end electronics, the weapons [[Nihang]]s bear and especially agricultural machinery (since most around are farmers). The country's biggest [[circus]]es, Apollo and Gemini, are there as a matter of rule, merry-go-rounds and giant wheels, and the famous [[Well of Death]] (trick motorcycling inside a consortium of wood planks) are there.


=== Parkash Utsav Dasveh Patshah ===
=== Parkash Utsav Dasveh Patshah ===
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Many people believe the festival commemorates the passing of the [[winter solstice]].<ref>{{cite web|url=http://www.tribuneindia.com/1998/98jul19/science.htm|title=The Tribune...Science Tribune|access-date=12 January 2017}}</ref><ref>[http://www.tribuneindia.com/news/gyan-zone/festival-binge/28107.html The Tribune Festival binge: Amarjot Kaur 10 January 2015]</ref><ref>Celebrating with the Robin Hood of the Punjab and all his friends!  Nottingham Post 13 01 2014  {{cite web |url=http://www.nottinghampost.com/Celebrating-Robin-Hood-Punjab-friends/story-20434739-detail/story.html |title=Archived copy |access-date=2014-12-12 |url-status=dead |archive-url=https://web.archive.org/web/20141216093127/http://www.nottinghampost.com/Celebrating-Robin-Hood-Punjab-friends/story-20434739-detail/story.html |archive-date=2014-12-16 }}</ref> Lohri is observed the night before [[Makar Sankranti]], also known as [[Maghi]], and according to the solar part of the Lunisolar [[Punjabi calendar]] (variation of the [[Vikram Samvat|Bikrami calendar]]) and typically falls about the same date every year (January 13).<ref>{{cite book|author=Dr. H.S. Singha|title=Sikh Studies|url=https://books.google.com/books?id=nRodBu9seiIC&pg=PA101|year=2005|publisher=Hemkunt Press|isbn=978-81-7010-245-8|pages=101–102}}</ref>
Many people believe the festival commemorates the passing of the [[winter solstice]].<ref>{{cite web|url=http://www.tribuneindia.com/1998/98jul19/science.htm|title=The Tribune...Science Tribune|access-date=12 January 2017}}</ref><ref>[http://www.tribuneindia.com/news/gyan-zone/festival-binge/28107.html The Tribune Festival binge: Amarjot Kaur 10 January 2015]</ref><ref>Celebrating with the Robin Hood of the Punjab and all his friends!  Nottingham Post 13 01 2014  {{cite web |url=http://www.nottinghampost.com/Celebrating-Robin-Hood-Punjab-friends/story-20434739-detail/story.html |title=Archived copy |access-date=2014-12-12 |url-status=dead |archive-url=https://web.archive.org/web/20141216093127/http://www.nottinghampost.com/Celebrating-Robin-Hood-Punjab-friends/story-20434739-detail/story.html |archive-date=2014-12-16 }}</ref> Lohri is observed the night before [[Makar Sankranti]], also known as [[Maghi]], and according to the solar part of the Lunisolar [[Punjabi calendar]] (variation of the [[Vikram Samvat|Bikrami calendar]]) and typically falls about the same date every year (January 13).<ref>{{cite book|author=Dr. H.S. Singha|title=Sikh Studies|url=https://books.google.com/books?id=nRodBu9seiIC&pg=PA101|year=2005|publisher=Hemkunt Press|isbn=978-81-7010-245-8|pages=101–102}}</ref>


Lohri is an official gazetted holiday in the state of Punjab (India),<ref>[http://www.hindustantimes.com/punjab/punjab-notifies-gazetted-restricted-holidays-for-2016/story-IdSI5D43hsqiu8i98G1YWJ.html Punjab notifies gazetted, restricted holidays for 2016], The Hindustan Times (2016)</ref> but it is not a holiday in Punjab (Pakistan).<ref>[https://schools.punjab.gov.pk/system/files/PublicHolidays2017.pdf#overlay-context=holidays Public and Optional Holidays], Government of Punjab, Lahore, Pakistan (2017)</ref> It is,  however, observed by Hindus, Sikhs, Muslims and Christians in Punjab, India and by some Punjabi Muslims, Hindus, Sikhs and Christians in [[Pakistan]] as well.<ref>[http://www.asianews.it/news-en/Punjab-celebrates-the-Lohri:-From-culture,-an-invitation-to-a-springtime-of-peace-and-unity-26972.html] Asian News Jan 2013: Lohri celebrated in Faislabad, Punjab, Pakistan</ref>
Lohri is an official gazetted holiday in the state of Punjab (India),<ref>[http://www.hindustantimes.com/punjab/punjab-notifies-gazetted-restricted-holidays-for-2016/story-IdSI5D43hsqiu8i98G1YWJ.html Punjab notifies gazetted, restricted holidays for 2016], The Hindustan Times (2016)</ref> but it is not a holiday in Punjab (Pakistan).<ref>[https://schools.punjab.gov.pk/system/files/PublicHolidays2017.pdf#overlay-context=holidays Public and Optional Holidays], Government of Punjab, Lahore, Pakistan (2017)</ref> It is,  however, observed by Hindus, Sikhs, Muslims and Christians in Punjab, India and by some Punjabi Muslims, Hindus, Sikhs and Christians in [[Pakistan]] as well.<ref>[http://www.asianews.it/news-en/Punjab-celebrates-the-Lohri:-From-culture,-an-invitation-to-a-springtime-of-peace-and-unity-26972.html] Asian News Jan 2013: Lohri celebrated in Faisalabad, Punjab, Pakistan</ref>
{{clear}}
{{clear}}


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==Notes==
==Notes==
{{reflist|group=note}}
{{reflist|group=note}}
==See also==
* [[Punjabi culture]]
* [[Punjabi Culture Day]]
* [[Punjabi calendar]]
* [[Livestock show]]
* [[Vaisakhi]]


==References==
==References==
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* {{cite web | title=Dussehra – Hindu festival | website=Encyclopedia Britannica | year=2014 | url=https://www.britannica.com/topic/Dussehra | ref={{sfnref | Encyclopedia Britannica Dussehra | 2015}} | access-date=21 February 2017}}
* {{cite web | title=Dussehra – Hindu festival | website=Encyclopedia Britannica | year=2014 | url=https://www.britannica.com/topic/Dussehra | ref={{sfnref | Encyclopedia Britannica Dussehra | 2015}} | access-date=21 February 2017}}


{{Punjab, India}}
{{Commons category|Punjabi festivals}}
{{Commons category|Punjabi festivals}}
{{Punjabi festivals}}
{{Punjabi festivals}}
{{Sikhism}}
 
{{HinduFestivals}}


[[Category:Punjabi festivals| ]]
[[Category:Punjabi festivals| ]]
[[Category:Festivals in Punjab, Pakistan]]
[[Category:Punjabi culture]]
[[Category:Punjab]]
[[Category:Lists of festivals by topic]]
[[Category:Lists of festivals by topic]]
[[Category:Festivals in Punjab, Pakistan]]
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