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The fight over the Matua vote bank in West Bengal overshadows the sect’s anti-caste roots -Dipanjan Sinha

-The Hindu

The Matuas became a significant political entity after the Citizenship (Amendment) Act, 2003, came into being

On a sultry April day, Thakurnagar, the holy site of Matuas in the Bongaon sub-division of West Bengal’s North 24 Parganas district bordering Bangladesh, sizzles with banners of rival political parties asking for votes. As if indifferent to the ongoing political tension and the pandemic threat, a boisterous religious rally makes its way through the town, with men jumping as high as they can and women rolling on the roads. The sound of drums gets deafening. Every participant seems to be in ecstasy.

The procession is part of the Baruni fair or Thakurnagar Matua mela, the week-long annual festival observing the birth anniversary of Harichand Thakur (1812-1878), the founder of the Matua sect. Religious ecstasy is essential to the Matuas. The word Matua probably comes from the term, matta (drunken) — to be Matua is to be drunk on faith, absolute faith, uninhibited by caste considerations.

While the fair takes place in different parts of Bengal on a smaller scale, its centre is Thakurnagar, where lakhs of Matuas come over to pay their respects to their leader at Thakurbari (House of the Thakurs). There they recite and listen to words from Hari Lilamrita, a collection of Harichand’s sayings. In the stalls selling sweets and samosas, images of Harichand and his son Guruchand are sold alongside those of Hindu deities. Some Matuas consider Harichand to be an incarnation of Vishnu.

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