Cultural Symbols Drive Political Strategies in Bihar’s Mithilanchal

In the culturally rich region of Mithilanchal in north Bihar, familiar symbols are now taking center stage in the upcoming assembly elections. The ceremonial Paag (Mithila turban), fish (Maachh), fox nuts (Makhana), and betel leaves (Paan) are no longer just cultural markers; they have transformed into significant political assets. These emblems, deeply embedded in the identity of Mithilanchal, are prominently featured in campaign speeches, rallies, and social media across 14 constituencies in Darbhanga and Madhubani.

Political strategists recognize that navigating these symbols requires finesse. Candidates who authentically embrace them can foster strong emotional connections with voters, potentially bypassing traditional caste barriers. Conversely, mishandling these symbols can alienate local communities, making candidates appear out of touch.

The Significance of the Paag

The Paag, a traditional turban worn during important rituals, weddings, and academic ceremonies, symbolizes dignity, honor, and identity. Politicians often don the Paag to show respect for Mithila’s heritage, with local populations viewing it as a mark of belonging. A recent incident involving BJP candidate Maithili Thakur, who was seen placing Makhana inside a Paag and consuming it, sparked controversy, with cultural groups deeming it an insult to a sacred symbol. Rivals used the incident to portray her as unfamiliar with Maithil traditions, highlighting the sensitive nature of these cultural touchstones. Dr. Ghanshyam Jha, a retired civil surgeon, emphasized the historical and cultural depth of the Paag, stating it’s more than a fashion accessory; it’s an integral part of Mithila’s cultural and religious fabric, with a history stretching back to the 12th century.

Makhana: From Livelihood to Political Capital

The uproar over the Paag also brought Makhana into the political discourse. Cultivated in Mithilanchal’s wetlands, Makhana is vital for the livelihood of thousands of farmers and is a staple food. Its Geographical Indication (GI) tag, received in 2022, is now a point of pride featured in party manifestos. The BJP highlights Makhana as an example of the government’s commitment to promoting local products. However, challenges remain, as farmers often see meager earnings while traders control the market, and access to resources and profit distribution are unevenly distributed.

Maachh and Political Leverage

Fish (Maachh) is another crucial element, both as a dietary staple and a political currency in North Bihar. The Mallah/Nishad community, traditionally involved in fishing and boating, forms a significant voting bloc that political parties are actively trying to woo. Mukesh Sahani, leader of the Vikassheel Insaan Party (VIP), positions himself as a champion of the EBC (extreme backward class) and Mallah pride. His alignment with different political fronts, such as the NDA and now the Mahagathbandhan, demonstrates the strategic importance of this community. While the Mahagathbandhan has offered him the Deputy Chief Minister post to secure EBC votes, the community’s voting patterns are practical, often aligning with whichever party seems more likely to win or address their development needs.

Paan: The Subtle Art of Connection

Even the humble Paan plays a role in political theatre in Mithila. A candidate’s interaction with villagers at a Paan stall, their demeanor while chewing it, or their knowledge of local markets are scrutinized. These small gestures signal familiarity and respect, while awkwardness or haste can create a perception of distance. As activist Kishori Sinha notes, correctly offering Paan is a subtle yet important way to build rapport.

Culture as Campaign Strategy

Across Darbhanga and Madhubani, these cultural symbols are shaping the very language of political campaigns. The BJP is positioning itself as the guardian of Mithila’s identity, promoting Paag rituals and temple tourism. The Mahagathbandhan counters with a focus on social justice, promising welfare schemes for fishing communities and support for Makhana farmers, while also leveraging regional pride. This interplay highlights a divide between urban elites who view these symbols as heritage markers and rural voters who see them as integral to their livelihoods and dignity.

Ultimately, these cultural symbols are more than just decorative elements; they are potent filters for voters. As political observer Kishore Karn suggests, they reveal which leaders are truly trusted to represent Mithilanchal. This election is not just about governance but about understanding and respecting the cultural core of the region, where symbols like the Paag, Paan, Makhana, and Maachh are intrinsically linked to the ballot itself.