ISSN: 2005-4238 IJAST 926
Copyright ⓒ 2019 SERSC
PROSPECTS OF CULTURAL AND RELIGIOUS TOURISM IN MORIGAON DISTRICT
Dr. Dhiraj Patar
Guest Faculty, Department of Assamese, L.C.B. College, Guwahati, Assam, India.
Morigaon is one of the notable districts in Assam. Morigaon is a homeland of various castes, communities and creeds. The district has its speciality with different customs and traditions followed by different communities residing there. There are many cultural and religious fairs, festivals of different communities held in Morigaon every year that such festivities can be of great attraction to the tourist from different parts of the world. There are tourism potentialities in Morigaon district centring round its cultural and religious aspects.
Keywords: Morigaon, Tourism, Tourist, Culture, Religious, Festivals.
Morigaon district is a homeland of various castes, communities and creeds. Therefore the district has its speciality with different customs and traditions followed by different castes and communities residing here. The place has historical significance too. The place attracts the people specially the outsiders because of its richness in culture, tradition, history, folk beliefs, magic and incantations, observance of different fairs and festivals etc. Among these mention may be made about religious institutions like magical land Mayong, the Pabitora wild life sanctuary, Joonbeel mela held near Jagiroad, different gosai ulua utsav, bangia mela at Doloichuba, Asia’s biggest dry fish market centre Jagiroad, the Paper Mill at Jagiroad etc.
It is very interesting to visit these places and experience the socio-cultural, economic  and religious belief of the people of Morigaon district. In short, Morigaon is a district with rich heritage in all aspects and this is one of the interesting places to visit. Morigaon is a place of attraction to the tourists or outsiders specifically and everyone in general.
1. To highlight the tourist places of Morigaon district
2. To assess the prospects of cultural and religious tourism in Morigaon district.
Mainly descriptive and empirical method is applied for the study. Both primary and secondary sources are used. Mainly primary source is used for the study as the researcher himself belonged to Morigaon district. Data are collected by visiting different places of Morigaon district during various cultural and religious fairs and festivals. Secondary sources like books, journals, articles and internet sources are used for the study.
Background information of Morigaon District:
Morigaon is one of the notable districts in Assam. In 1990 the district was formed as the Morigaon subdivision was separated from the then Nowgaon district and was recognized. It has been the habitation of various linguistic groups and tribal people. It is notable that since time immemorial various tribal kings, of course minor ones, ruled in the area. Again these kingdoms were under the control of the Jayantia and the Ahom kings. The name of this smaller tribal kingdoms are as follow:
Sahari, Khola, Nelee, Gova, Mayang, Tetelia, Kumoi, Ghagua, Taranikalbari, Kumoikachari,
ISSN: 2005-4238 IJAST 927
Copyright ⓒ 2019 SERSC
Baghara, Khukhanagog, Damal, Dandua, Mikirgaya, Barapujia, Tapakuchia, Khaighariya and Kharagaon. Among them Sahari, Khola, Nelee and Gova had been the boardering kingdoms apart from Mayang and Dondua. The seven other kingdoms were known as seven states and the five kingdoms apart from Domal were known as five states. Since Domal came out of the bordering kingdom Nelee, so it is neither included in the seven states nor in the five states. When Morigaon sub division was formed Kharagaon, Khaighar of five states, three by four (3/4) of Topakuchi kingdom and half of the Barapujia kingdom became part of Nowgaon district. The other remaining smaller kingdoms were included in Morigaon district. (Deuri, 1994: 9)
The Morigaon district is situated in between 26.150-26.500 latitude (North) and 92.0-92.500 longitude (East) to the North of it is river Brahmaputr, to the South there is the area of Jamunamukh police station. In the East, there is Karbi Anglong and to the West there is Kamrup district. The total area of the land of the district is 1559 sq. km. 1553sp. Km. out of it belongs to the villages. The district has been the dowelling place for the tribals, Non-tirbals, Assamese, Muslims along with Tiwa, Karbi, Boro, Koch, Nath, Jogi, Chutia, Ahom, Koibarta, Hira, Kayastha, Kalita, Brahmin, Bangali and tea community as well. (Deuri, 1994: 9)
The district is surrounded by hills, big and small. Moreover, it is full of many ponds including river like kalang, kapili, killing etc. The Brahmaputra follows by the district. The charm of the district is hightened by Pabitora, a Sanctuary situated by the historical place called Mayong.
The history of Morigaon is not known clearly. It is shrouded in mystery and obscure. The legend says that Jongal Balahu (a Tiwa king), the son of Arimatta was the king of this area. He was killed by the Kacharis near Kajalimukh. The same legend says that when Jongal Balahu to escape from his pursuers submerged hiself in Kolong river, and emerged at Raha to quench his thirst and dived here to emerge at Jagi.
Tourism in Morigaon District:
Tourism is important to assimilate with the people of one place to the people of another. Tourism gives us happiness, make free from anxiety and led to know various places, culture and traditions of the world. Morigaon is a district where some important places are located that treasure the cultural heritage of the land. Visiting Morigaon will make one to know about different socio-cultural tradition, places of historical importance and so on. Tourism also develops the economy  of a particular place. Tourism brings into focus about the infrastructure of a particular area, the socio-cultural aspects of that area. In short, tourism is not only a leisure and fun activity. Rather, it is also the industry 
which draws, accommodates and entertains tourists and helps generate income for the country.
Tourism opportune us to explore new culture, meet new people and do fun and adventure at different places. So, tourism in Morigaon district will also help to brings into light the culture, tradition, important places of the area.
It has been divided into three heads to study the prospects of Tourism in Morigaon district for the convenience of the researcher. Tourism in Morigaon can be developed in many sided. The study is focusing mainly on the cultural and religious aspects. Thus, it can be studied under the following three heads as:
A) Some of the Significant Fairs and Festivals of Morigaon District:
It is seen that fairs and festivals occupy an important place in the socio-cultural life of the people of any society. These are the traditions and beliefs continuing from generation to generation since distant past, some are of recent origin. But these are the identity of any society that reflects the respective tradition of any caste, creeds and communities. So observance of such festivals and holding of such fairs are very important. In Morigaon district, such fairs and festivals are celebrated by respective communities with great pomp and show. These festivals and fairs have some historical significance that attracts people from all over the world. Therefore, celebration of such festivals will bring people
ISSN: 2005-4238 IJAST 928
Copyright ⓒ 2019 SERSC
from different parts of the world close to us. There is also prospects of assimilation and development of the district.
Joonbeel mela is one of the most significant fair in Assam held every year. The mela is said to be begun not later than 15th century AD.It was first organized ago by the Tiwa (Lalung) and Ahom kings to discuss the prevailing political situations.
During the occasion a huge bazaar is held. A few days before the mela starts, communities and tribes like Tiwa, Karbi, Khasi, and Jayantia of the northeast come down from the hills with products and interchange their merchandise with the local people in a barter system. It is said to be a hi-tech age barter system and perhaps the only fair in India where barter system is still alive.
Joonbeel is a fair of mainly Tiwa community held near the Beel called Joon. The attraction of this fair is the historic barter system still prevalent among the people centring round this fair. Joonbeel mela is a three day fair held every year in the month of January one week after Magh Bihu. The days should fall on Thursday-Friday-Saturday for this mela. On Thursday, in the Joonbeel, fishing starts by the king’s men and feast is organized with the catched fish together. Next day i.e., on Friday barter began with the Plain people and the people coming from hill sides. They exchange various commodities like ginger, turmeric, chilly, kochu, guard, pumpkin etc. Saturday is the last day of the mela. On this day, the Gobha king visit the Mela where a Durbar is held with other neighbouring kings to discuss some important matte (Patar, 2013 : 135-136)
The theme of the mela is harmony and brotherhood among the tribes and communities scattered in the Northeast India. The Gobha King along with his courtiers visits the mela and collects taxes 
from his subjects. People perform their traditional dance and music, making the atmosphere for joy and fun.
Committee Bhaona (Raakh Mohutsav) at Charaibahi:
Bhaona is great creation of mahapurush Srimanta Sankardeva. It is a great institution of Assam.
Through this performance Sankardeva tried to assimilate all the caste, community or people of Assam. It is one of the great contributions by Sankardeva to the Assamese society. Bhaona is performed every Assamese villages, Sattras and Namghars. Committee Bhaona festival is a festival of greater Charaibahi area of Morigaon district. It is organized by a committee of greater Charaibahi area people. (Author’s Field Study)
Committee bhaona of Charaibahi is held after a gap of every three years during the time of Raakh Mahotsav or Raakh purnima night. Here Raakh is conducted openly at an open platform. Many gates are prepared and people from numerous villages participate here. It runs parallel at a time. They perform khel wise. In each village there are different divisions among the people according to their caste or community (Bordoloi, Prabin, Local Correspndent).Committee Bhaona is one of the well known and peculiar institution celebrated in Morigaon district during Raakh Mahotsav. This committee Bhaona makes a socio-cultural assimilation among the greater Charaibahi area people.
Gosain Ulua Mela and Bangia Mela at Dondua:
Since time immemorial people of Nagaon and Morigaon has the tradition of observing Gosain Ulua mela at a particular time. The significance of these melas is that the khatula or worshipping deity kept by the king of respective areas have been taken out once in a year from the main manikut and kept outside so that other people can see the khatula or the deity. People take blessings from the deity in the open field where the god has been kept. In Gosain ulua mela, people performed dance with langkhui (spear), dhol etc. but it is not known when this tradition of dance assimilated with this melas.
Bangia mela is also known as Gosain Ulua mela at Dondua-Doloichuba area of Morigaon district.
This mela is held on 9th Jaith every year. The peculiarity of this mela is that only the ground gourd (Bangi) is the point of attraction. Numerous Bangi’s of different sizes are sold here. People come
ISSN: 2005-4238 IJAST 929
Copyright ⓒ 2019 SERSC
from various places to this mela. However, this mela is called Gosain ulua mela because like the other Gosain ulua melas of Morigaon district, a procession of bringing out the Gosain in the open field and people enjoying singing, dancing etc.
Barat Festival at Tetelia:
Barat is a festival which is celebrated by the Plain Tiwas in Tetelia Village of Morigaon district. This is the only festival which is celebrated at the full moon night. People come to join there from the different parts. There are two sources regarding the origin of Barat festival. According to one source, two daughters namely Bhadiya and Usha of Dimoria king were married to Kumoi and Tetelia Raja respectively. Dimoria king presented the Barat Puja in dowry with his two daughters. Since then in Kumoi Bhadiya Barat and in Tetelia Usha Barat is observed. On the other hand, few people are of the opinion that the name Bhadiya Barat is so called because in Kumoi this festival was observed of the festival in the Assamese month of Bhada. But now a day Barat is observed only in Tetelia. According to another source in 1707 CE, Ahom king Rudra Singha established this in the Tetelia kingdom by giving the name Ranjay to acknowledge him during his help against the war with Jayantia king. After that, king of Tarani kingdom and Kumoi kingdom gave the hands of their own daughters to Tetelia king. Kumoi king exchanged his Maal Puja with Dimoria king during his marriage with Usha, the daughter of Dimoria king and got Barat Puja as dowry. It is known that since then Tetelia king observed Barat festival in his kingdom. (Senapati, Part I, 1995: 32)
Barat Utsav seems to have close association with the practice of Kumari puja or virgin worship which is widely prevalent in the Kamakhya pîtha. While according to some bearer, this festival has association with the story of Usha-Aniruddha. This association is might be due to the name of the festival as Usha Barat.
To observe Barat festival, day before the end of Kati month two small straw huts in east-west direction are prepared near the bank Kapili River. This hut is called Sungori ghar alias Kunwori ghar.
It is in this hut that the Barat kunwori is bathed by fetching water from seven ghaats of Kolong River every Saturday by four women till the start of the day of main Barat festival. These four women by taking the vegetarian food start the Vrat (fast) till the day of main Barat festival. Perhaps this is the main significance of Barat festival. It is noteworthy that origin of the term Barat from the word vrat can be presumed from this.
There are two types of Barat song-1) Baratar naam and 2) Baratar geet. Bartatar naam are the songs performed by the women folk which is religious in nature. These songs are sung during those days when women folk fetch water from Kolong and bathed Barat Kunwori till the beginning of the main Barat festival. While Baratar geet are the songs sung by the participants who come to the festival.
These Baratar geets are known as Baratar Godalboriya Geet. (Patar & Patar, 2016)
Baratar naams are sung for the first time during the evening time on the day of Kati Bihu, where the women folk gathered and bring water from Kolong River. They brought water to bath the Barat Kunwari till the day when main Barat festival will start. These are ritual songs sung by the women praying to the god. Therefore, these are called Baratar naam.
However, Baratar Geets are performed by the participants of this festival with their specific Barat dance performance. In the context of Barat Geets, male and female performers tease each other as well as they describe about other things, feelings and psychology. These songs are called Baratar Godalboriya Geet. Baratar Geets also reflect the eagerness of the Tiwa folk for this colourful festival.
These songs are erotic in nature. In this Barat Utsav, people sung Barat Songs with their wonderful
ISSN: 2005-4238 IJAST 930
Copyright ⓒ 2019 SERSC
dance performances. People wear masks of various forms and dances are performed with traditional charai-lou- nach i.e., dance of a bird. There are various Godalboriya geet sung by the participants of Barat festival. (Patar, (thesis) 2013: 100)
Now a day people from different parts of the state visit Tetelia during Barat festival for enjoyment and also for research purpose. Thus there is a future prospect of attracting more and more tourists from outside through this festival also.
Sagrasal at Jagiroad:
Sagrasal is a festival of the Tiwa tribe of Morigaon district. Sagrasal is now a day an annual festival held during the month of January-February. Tiwa songs and dances are performed by the Tiwas.
Competitions of songs, dances are also organised. Different cultural programmes are held during Sagrasal festival.
Garbhagriha Utsav and Pancha Gosain Mela at Mayong:
Pancha gosain mela of Mayong is a festival held every year in the Bohag month on 4th, 5th and 6th day.
This is a three day festival celebrated by the people of Mayong area.
The Pancha Gosain Mela and Garbhanga Utsav has been celebrating every year in Mayang since the days of king Sarascha Chandra Singha (1599-1624 A.D.). After becoming king, Sarascha Chandra Singha and Crownprince Prem Singha along with a few trusted persons went for a pilgrimage to the various pilgrim centres of India. After visiting different pilgrim centres, they appeared in Navadvipa.
The king brought ten deities (Gosains) to Mayang for the well being of his kingdom. These ten Gosains (deities) were – Basudeva, Gopala, Laxmi-Narayan, Siva-Parvati and five Sal grams and one Gador Pankhi. The name of these five Sal gram statues were- (i) Jugal-Milan, (ii) Dadhimukhi Brahman, (iii) two Gandukis and (iv) Sudarshan Chakra Murti. Basudeva, Gopal, Laxmi-narayan and Parvati were of metal statues, Five Sal grams were of stone statues and the Gadur Pankhi was of wooden statues.( Roy, 2009:85 )
On reaching his palace, king Sarascha Chandra Singha convened a meeting of his Mantri Parishad.
The meeting decided that these Gosain would be worshipped with the religious fervor every year from 4th Bohag to 6th Bohag as Gosain Oliowa Mela. Thenceforth, this Utsava has been celebrating in Mayang with flying colours.
Earlier all these statues were kept in the Royal Namghar and a royal priest was appointed to offer pujas to these Gosains. But later on, it was decided to keep Basudeva, Laxmi-Narayan and Sala grams in the royal Namghar and the rest were given to three Medhis belonging to Yogi community for maintenance. These Medhis were – (i) dandadhar Nath from Pani Mara Jak, (ii) Gahin Nath from Kona Jak, (iii) Gadaram Nath from Godha Jak and (iv) Sukman Nath from Noa-Medhi Khel. Since then all these Gosains are taken to the Raj-Chora on 4th Bohag every year and the Gosain Oliowa Mela is being celebrated.
According to the tradition, on the 4th Bohag, all the deities (Gosains) are taken to the Raj Chora. This is called “Chorat Uliowa”. The Raj Porohit (royal priest) and the Raj Medhis (royal Medhis) take out the deities in the morning and bath them. In the meantime, the king, Bishayas Medhis, Bangthe, Patar, Senapati and the public take their own seats in the “Chora-ghar”. Basudev and other Gosains are taken to the “Chora” and established on their seats and they offered puja. After this the king and the Mantri- Parishad decide upon the agenda for the next two days. After discussing this they take Prasad and go back home. The Medhis also take back their Gosains to their home for the night. (Roy, 2009: 85 ) On the 5th Bohag, all the deities (Gosain) except Laxmi are taken to the Bamun Gosain Than of Hatimuria on “Dula” – Palanquins. The king, Deka Rajas, Bangthe, Bishayas, Medhis, Thakurias, Tamuli, Patar, Senapati and other courtiers and the people alike accompany the Gosains to the Bamun Gosain Than on foot. The Karbis wearing their tribal dresses and having Dhal (Shields) and Baru (Sword) in hands perform Karbi Dance and play with Karbi Dhol (dram) and “Murit”. Gayan- Bayan, Dholia – Khulia and Bardholia play with their musical instruments while accompanying the Gosains.
ISSN: 2005-4238 IJAST 931
Copyright ⓒ 2019 SERSC
When the Gosains reach the gate way of the Bamuni Gosains Than of Hatimuria, the Raj Medhi of this Than receives the Gosains with garlands, betel nut and Dhopdvipa. Thereafter, the Gosains are placed on an alter. Basudev Gosain is placed in the middle and other Gosains are placed on their respective seats (altars). The king and the courtiers also take their respective seats. The Bishaya – the so-called Mala Diya Bishaya- give Malas(garlands) to the king and the eminent persons present there.
Thereafter, the Karbis perform their tribal dance and the other is postponed for the day. Thereafter, the gosains are taken to the Kechai khaiti than and everybody offer prayer to the deity and then go back to their own homes.
B) Religious Centres
Mayong, the Centre of Magic and Traditional Belief:
Since time immemorial, Mayong has been well known for magic and sorcery not only among the people of Assam but also among the whole world. Magic was known by almost all the people in Mayong. Now a day, Mayong is a place of attraction of people from different places. People visit this place to learn and know about magic. Many researchers also visit Mayong to explore the history from different perspectives. There are numerous Bez (traditional healers) in Mayong who give traditional medicines to cure various diseases. People from various places come to Mayong to get relief from diseases by taking medicine from traditional healers.
There were widespread practices of magic and incantations in Mayong. Mayong is famous for “black magic” and incantations. Lokendra Hazarika writes- “During the war with the Dimarua king, king Sarascha Chandra Singha of Mayong and his men used Mantra. The different Mantras used in the war were- Maal Charam Mantra, Kal Dikha Mantra, Haran Loki Mantra, Jara Ban, Bisha Ban etc. With the help of the Mantras, the Mayongian army easily defeated the Dimarua army. The black magic and incantations are widely practised in Mayang as today. It is known from the people of Mayong that by the use of Mantras the magi-cians and incantators could catch tiger alive; a fried fish could be given life again. They could make a man a sheep instantly with the help of Mantra. (Roy, 2009: 85). The Jadukars of Mayong used their evil powers during the marriage ceremonies. They used Mantras for the treatment of various diseases suffered by people.
Deosal than is one of the most sacred worshipping place for the people of Morigaon district. Here the worship is done on the phallic representation of Lord Shiva. Regular worship is done by the Deoris assigned for the than. People from far away places come to Deosal than to get fulfil their wishes.
Deosal than is located in a village called Deosal. It is situated near the border of Jagiroad Paper Mill.
There are some legends regarding the origin of this than. The story dates back to the time of one Gobha Raja coming from Jayantia after leaving the Jayantia capital. According to one legend Deosal than was established by the Gobha king at when he saw a phallus shaped stone at the foot hills of Sonaikuchi hill. When he retrated from Jayantia to north towards Sonaikuchi, the Gobha king established the chari bhai Shiva than for the well being of his people and his kingdom. (Bordoloi, J., Correspondent)
While from another story, it is known that the Gobha king left Jayanita capital and headed towards Nowgong for extending his kindom. At Bundura of Nowgong, established the capital of Gobha kingdom in about 10th century A.D. and administer the kingdom from there. It is said that Gobha king left his capital because his son’s beloved was treacherously killed by the king’s men according to his order. But after this, he thought that the royal family have been tainted and thus left Bundura for Kumarkunji. On his way to Kumarkunji, he saw a phallus shaped stone at the hills of Sonaikuchi, where he established chari bhai Deosal than. (Bordoloi, J.,Correspondent)
ISSN: 2005-4238 IJAST 932
Copyright ⓒ 2019 SERSC
Tiwa people called lord Shiva as Pha-Mahadeo. They worshipped Pha-mahadeo for the well being of their family. Deosal is considered one of the most sacred places of worshipping Lord Shiva. People have a belief that if one is thinking about visit the than, one must visit. If one cannot visit the than, something wrong might happen to the person. Every Monday, huge gathering of devotees can be noticed here. During Shivaratri, a large number of people came to Deosal and a fair is held on this day. People celebrate Shivaratri with great pomp and show in the Deosal than. Devotees contribution to this than is highly observable and appreciable. Goat, pigeon, different items of worshipping the God have been donated by the devotees. People believe that worshiping Deosal baba (Lord Shiva) will get rid of their all worries and God fulfils their wishes. So, they offer whatever they wished to offer to the God.
The most significant side of this than is that the Deoris (priests) chants different mantras only in Tiwa language. The Deoris of this than belonged to Tiwa community. This is the speciality of worshipping this than centring round the Tiwa community and its influence over it. As mentioned above that this than was established by one Gobha king who belonged to Tiwa community. So, it might have been traditionally continuing the rituals since time immemorial centring round the community.
There is one managing committee for the upbringing and welfare of the than. This committee looks after the necessity and essentials for the than and also for the devotees. The present Deosal than is constructed in the form of temple. Simply, today it can be called a temple. It has a beautiful building along with a garbhagriha. It has been constructed recently few years ago.
Thus, the than has great significance towards the cultural assimilation. It also attracts tourist and devotees from distant places. In time of Shivaratri, people from distant places visit this than. A huge gathering is observed every year. This than has brought into light the cultural and religious assimilation simultaneously.
Now a day Sita Jakhala is a picnic spot. People from different places come to this place to enjoy the beauty of nature. This place has historical significance also. The name itself explains its importance.
Several steps were made by cutting the stones from the temple to the River Killing at the Sita Jakhala Hills. The wall of the temple is full of statues of Hanuman & Sita herself. So people believe that Valmiki cut those stones as steps for Sita to go to the river from the temple when she was pregnant and left by Rama. So the steps got the name SITA JAKHALA. This area is very rich in cattle population.
Besides the above mentioned religious places and institutions, there are many temples, thans dedicated to Lord Shiva, Vishnu, Ganesha and also dedicated to Goddess Shakti can be found in the district. Different Sattras, Masjids etc are found throughout the district. The Ananta than at Baghara is one of the significant religious institution in the district. Two images of goddess Manasa are worshipped here. The Yonipeeth at Barghar of Mayong, Yonipeeth at Doipora, Bhagavati than of Nelie is worth mentioning. In the Bhagavati than of Nelie, one pillar with four images of Goddess Bhagavati, Mahamaya, Kechaikhaiti and Dakini respectively are sculpted. Morigaon was perhaps a part of Kamarupa in early days. Because, in the foothill areas of Morigaon, many thans of Kechaikhaiti, Burhi Gosani,Bhagavati, Mahamaya etc. are noticed in the entire district. According to one story, it is said that a part of Sati’s body had fallen in the Mayong area. Therefore, Mayong is considered as second Kamakhya according to the story and it is as sacred as the Kamrup-Kamakhya.
Like the Sakti worship, Shiva worship is also prevalent among the people of Morigaon district. It can be enumerated from the various Siva temples and thans present at different places throughout the district. Most of the thans are seen under the tree where one phallic representation of Lord Shiva is placed and people worship there. There are also few temples dedicated to Lord Shiva found throughout the district. Among them mention may be made about Deosal than at Jagiroad as already
ISSN: 2005-4238 IJAST 933
Copyright ⓒ 2019 SERSC
described above, Mahadeosal at Bogoriguri and so on. In the Burhamayong area at Kachasila, Ganesh Pahar near Chanaka, images of Uma-Maheswar have been worshipped by the local people. In each place, a than is established there.
In the same way, in Morigaon district various Sattra instituitions are found. Sankardeva, the propagator of Neo-Vaisnavite Movement born at Bordua, Nagaon. Nagaon is very near to Morigaon.
So, it is obvious that like the other places influenced by this Neo-Vaisnavite Movement, Morigaon is not outside its confluence. Many Namghars, Sattras are therefore found throughout the district.
Kalshila Sattra at Dondua, Solguri Sattra, Doipora Sattra, Sildubi Sattra, Auguri Sattra, Khulagaon Sattra, Barhampur Sattra, Mayang Sildubi Sattra(Chatabori) and many others are the Sattra institution of the district.
Morigaon is a meeting ground of many caste, creeds and communities. Like the Hindus, Muslim community people also follow their religious tradition. Many Mosque, Dargahs can be found. Muslim people constructed Dargahs, Masjids just near to their villages. Daily prayer is conducted here.
Reading Namaz has been their regular practice among the Muslims.
C) Other Important Places in Morigaon District:
Pobitora Wildlife Sanctuary:
Pobitora Wildlife Sanctuary, situated in the flood plains of River Brahmaputra in the district of Morigaon and about 45 kms from Guwahati, the capital of Assam, India. Pobitora originally was a grazing reserve for cattle of erstwhile Nagaon district, came into limelight during the year 1961-62 for sighting of One Horned Rhino (Rhinoceros unicorns). During that time a few rhinos strayed out of Lawkhowa and Orang Wild Life Sanctuaries and gradually became resident. Two such grazing reserves comprising 38.83 square kilometers was declared as reserve forests in 1971. In 1987, Pobitora was declared a wildlife sanctuary covering an area of 16 square kilometers. Presently the sanctuary is surrounded by 20 villages, the farmlands of which are frequented by rhinos. In Pobitora wildlife sanctuary, there are now around 90 plus rhinos, a ten per cent increase over the last six years.
Pobitora is mainly famous for its great Indian one-horned Rhinoceros. Besides rhinoceros, the other animals are leopard, wild boar, Barking deer, wild buffalo etc. Assam’s Pobitora Wildlife Sanctuary is also home to more than 2000 migratory birds and various reptiles. It is also an Important Bird Area. In Pobitora wildlife sanctuary, there are now around 93 rhinos, a ten per cent increase over the last six years. These 93 rhinos are surviving on merely 16 square kilometre area of the park. Pobitora has exceeded its rhino-bearing capacity and is overpopulated. The animals have begun moving outside the sanctuary in search of food, and chances of serious man-animal conflict are quite rife. Besides, the straying animals carry the risk of contracting diseases that afflict domestic animals.
Pobitora is popularly known as ‘miniature Kaziranga’ for its highest density of one horned rhino in Assam. It is situated in the flood plains of River Brahmaputra in the district of Morigaon and 45 kms from Guwahati. Once the grazing reserve of erstwhile Nagaon district, Pobitora came into limelight during 1961-62 for the presence of one horned rhino.
Besides one horned rhino, the protected area is a paradise for both resident and migratory bird areas in the country by Bombay Natural History Society (BNHS). The presence of migratory water fowl during winter is quite significant in Pobitora.
Jagiroad is famous for Asia’s biggest Dry Fish Market and Paper Mill situated near Deosal village of Morigaon district. Jagiroad dry fish market, located in Jagiroad, a small industrial town in central Assam’s Morigaon district, is famous as one of the largest dry fish markets of Asia. About 500 tons of dry fish are sold in this market on three market days in a week. Apart from Assam, different varieties of dry fish from Uttar Pradesh, Andhra Pradesh, Maharastra, Gujarat and West Bengal are supplied to this market . The market, 60 km off Assam’s capital city Guwahati, caters to huge demand for dry fishes in North-eastern states and in Bangladesh.
ISSN: 2005-4238 IJAST 934
Copyright ⓒ 2019 SERSC
“The market  has witnessed around 20 percent growth in the last 20 years,” says Kamal Dey, the president of Jagiroad Dry Fish Merchants’ Association which runs the market. The market, set up in 1958, has 150 shops at present. About 4000 people are either directly or indirectly engaged with the market which covers an area of 30 acres. The market receives and supplies dry fish to various parts in trucks, and in trains to and fro Jagiroad railway station, which is located just behind the market.
Jagiroad is also famous for the Paper Mill (Hindustan Paper Cooperation Limited), which is located near Sonaikuchi hill,few miles from the Jagiroad town.
There is a prospect of tourism in near future in the district of Morigaon centring round the above mentioned cultures, places, fairs and festivals. Now, a day people are very much conscious about developing their own locality. Local people endeavour to bring some changes in their locality. Mass Media is one of the platform through which many interior places can be bring into light. Many socio- religious tradition can be highlighted. If people are conscious and the administrative body of the districts is conscious about the development of the district then there is prospect of development of tourism in the district. Morigaon can become one of the important districts of tourism in Assam. For that infrastructure facilities and communication should be well maintained. Government and local people's concern is very essential for the development of tourism in the district. Everybody’s help and support will make Morigaon district to be one of the renown tourist places not only in Assam but also in India.
 Deuri, Maneswar. Morigaon Jilar Loka-sanskriti. Morigaon: Assam Sahitya Sabha,1994. Print.
 Pal P. and Pali L.(2018), ‘Congestion free analysis for emergency vehicles response in tri-city (Panchkula-Chandigarh-Mohali) using LTE-A’, Modelling, Measurement and Control A, Vol.
91, No. 2, June, 2018, pp. 66-72,ISSN: 1259-5985.
 Goswami, Prafulladatta. Festivals of Assam. Guwahati: Anundoram Borooah Institute of Language,Art & Culture,1995. Print.
 Pali L. and Pal G. (2017),’Impact of GST in Indian Market –A literature’ , International Journal of Research in Informative Science Application & Techniques (IJRISAT), Vol. 1(1), pp. 19-26, ISSN: 2581-5814.
 Kalita, Dipak. Socio-Economic Condition of Gova Rajya, M.Phil. Dissertation 2010, Department of History, Gauhati University. Unpublished.
 Nath, Dibyajyoti. Morigaon Jilar Lokautsav-‘Mela’ Ek kshetrabhittik Adhyayan, M.Phil.
Dissertation, 2006, Department of MIL, Gauhati University. Unpublished.
 Lamba, A. (2018), "preventing and detecting cyber attacks (STL & AMF) on additive manufacturing (AM) process chain", International Journal for Technological Research in Engineering, Volume 5 Issue 9, pp.5752-5758, 2347-4718.
 Roy, Dhanyaram. A Study of the History of Mayong With Special Reference to the Archaeological Remains in Mayong, M.Phil Dissertation, 2009, Department of History, Vinayaka Mission University. Unpublished.
 Patar, Dhiraj. Morigaon Jilar Utsav-Anushthan: Eti Samikshatmak Adhyayan. Ph.D thesis 2013, Department of Assamese, Gauhati University. Unpublished.
 Patar, Dhiraj & Patar, Rumi. “Folk Songs of Tiwa Tribe.” a paper presented in a National seminar organised by Department of Sanskrit, GU. & IGNCA, New Delhi, 2016. Unpublished.
 Chutia, Hema kanta. Impact of Modern Education on the Traditional Life of the Tiwas of Morigaon District of Assam. Ph.D thesis 2010, Folklore Research Department, Gauhati University. (Unpublished
 Patar, Dhiraj. Tiwa lokasanskritir abhash. Guwahati: Bandhab Prakashan, 2013. Print.
ISSN: 2005-4238 IJAST 935
Copyright ⓒ 2019 SERSC
 Patar, Dhiraj. “Committe Bhaona: Eti Adhyayan”. A Seminar Paper Presented in the Asom Vidya International Conference & Seminar, organized by MIL & Literary Studies, GU. On 26th
& 27th Feb. 2016. Unpublished.
 Lamba, A. (2017), "Mitigating cyber security threats of industrial control systems (SCADA &
DCS)",International Journal for Technological Research in Engineering,3rd International Conference on Emerging Technologies in Engineering, Biomedical, Medical and Science (ETEBMS – July 2017), pp.31-34, 2347-4718.
 Sarma, Utpal. Jagi Bhakatgaon Anchalar Lokasanskriti, Jagi Bhakatgapn: Jagi Bhakatgaon Sakha Sahitya Sabha, 2007. Print.
 Senapati, Ganesh. Teteliya Tiwa Rajar Barat Puja Utsav. Morigaon: Tiwa Mathonlai Tokhora, 1995. Print.
 Lamba, A. (2017), "Analyzing and fixing cyber security threats for supply chain management", International Journal for Technological Research in Engineering, Volume 4 Issue 5, pp.5678- 5681, 2347-4718.