Redefining Mayong: How tourism is reshaping Assam's 'land of black magic'

For Mayong, the challenge is not simply to attract more tourists. It is to decide what kind of destination it wants to become.

For generations, Mayong has occupied a special place in Assam's landscape. Known for its association with tantra-mantra and stories of black magic, the village has long drawn people intrigued by the mysterious and the occult. But tucked along the Brahmaputra, Mayong holds a richer story -- one of ancient shrines, archaeological discoveries, traditional knowledge and a haven increasingly attracting wildlife enthusiasts.

Today, as visitors arrive for safaris at nearby Pobitora Wildlife Sanctuary, Mayong is attempting to reshape its identity. The challenge is to look beyond the mystique without losing the traditions that have sustained its cultural life for centuries.

"Earlier, many people viewed Mayong with fear because of its association with black magic and mysterious practices," says researcher Utpal Nath. "With the growth of tourism, visitors have more opportunities to explore the area and understand its culture, potentially helping reduce some misconceptions."

A history that lives in folklore

Mayong is not just one village but a cluster of villages and settlements, says local resident Champak Deka. Its association with tantra-mantra is believed to date back to the seventh and eighth centuries.

"The written history comprises a small Buddhist-tantric inscription found at Kachashila, yantras such as the Surya chakra and Padma chakra, a yonipith and Shivalinga, Shiva-Parvati and Uma-linga idols," says Nath. Researchers also found several Ganesha idols, mostly dating to the eighth and ninth centuries. Ganesha was worshipped as the god of knowledge, he explains, while tantra, mantra and yoga were regarded as pursuits of knowledge.

The Kalika Purana and Yogini Tantra do not name Mayong explicitly, Nath says, but describe a triangular landform associated with the practice of tantra-mantra. The region's geography may also help explain why it remained relatively isolated. Surrounded by rivers and dense forests inhabited by elephants and tigers, it was difficult for outsiders to access, while Ahom chronicles largely focused on the empire.

Much of Mayong's history survives through oral traditions. Nath estimates that 40 to 50 per cent of its stories remain in people's memories rather than written records. Over time, legends may have changed, but their continued presence offers a window into the community's cultural past.

When wildlife opens a new door

Mayong's changing identity is closely linked to Pobitora, the wildlife sanctuary known for its population of greater one-horned rhinoceroses. Assam is home to a substantial share of the world's population of the species, and conservation efforts have helped its numbers recover over the decades.

Wildlife tourism is now bringing a different set of visitors to the region. Nath says the number of safari jeeps associated with tourism in the area rose from 20 last year to 35 this year, after visitors were unable to secure safari tickets.

"Mayong used to be known as a land of mantras, a land of tantra," he says. That identity is now being joined by growing interest in wildlife and cultural tourism.

Having worked in tourism in the area for 25 years, Nath estimates that between 500 and 1,000 foreign scholars, travellers and tourists have visited for its spiritual and cultural heritage, many without formal registration. While wildlife visitors tend to arrive during the colder months, those interested in archaeology, pilgrimage and cultural heritage visit throughout the year.

Avantika Gupta, co-founder of Mystique Mayong, sees this overlap as an opportunity. Assam Tourism has been promoting Mayong as an excursion alongside Pobitora, she says, allowing wildlife to draw visitors into the area while its folklore, community museum, shrines and rural landscape offer reasons to explore further.

"We should develop and promote a complete Mayong-Pobitora circuit," Gupta says. Such an itinerary could combine a safari with local heritage, Assamese food, village life and time by the Brahmaputra. Birdwatching and responsibly managed river experiences could add to the appeal.

The aim, she says, should be to give travellers enough reasons to stay for two or three days, with residents benefiting as guides, hosts, artisans and suppliers.

Mayong already appeals to different kinds of visitors such as families looking for a countryside break, wildlife enthusiasts, and travellers interested in local history and folklore. Its proximity to Guwahati makes it convenient for short trips, but that convenience also makes it easy to return to the city on the same day.

Tourism, but on whose terms?

For Nipen Nath, a local resident, the growing interest in Mayong brings both opportunity and unease. Tourism has created livelihoods and economic opportunities, but he worries that commercialisation could erode the village's cultural identity.

He points to the growing involvement of outside investors and larger resorts, raising concerns that local residents may not benefit in proportion to the industry's expansion.

"It is important to ensure that tourism benefits the local community," he says. Residents should have opportunities to participate in tourism-related businesses and activities rather than being left out as the sector grows.

Nipen also hopes Mayong can move beyond the label of black magic and be recognised for its traditional knowledge and healing practices. For him, its potential lies in a broader cultural and wellness experience, not in sensationalised accounts of the occult.

Protecting the landscape is equally important. Uncontrolled tourism, he warns, could put the region's wildlife, natural environment and cultural heritage at risk.

Mayong also needs its shrines and older sites preserved without turning them into commercial attractions stripped of their meaning. Nipen says visitors often come for its ancient shrines and scenic surroundings, not just for wildlife. Some describe it as a land of a hundred shrines, or the land of five deities.

Yet the lack of accommodation remains a hurdle. Many travellers stay in Guwahati and visit Mayong for the day, limiting the time and money they spend locally.

Gupta believes the solution lies in well-organised itineraries, trained local guides, reliable visitor facilities and activities beyond the safari. Tour operators and hospitality businesses must work together to make experiences easier to discover and book, while maintaining cleanliness, service quality and consistent information.

The village's association with black magic may generate curiosity, she adds, but it can also reduce Mayong to a single story. Its traditions should be presented respectfully as folklore and cultural history, without sensationalising them or claiming supernatural powers.

For Nath, preserving these practices means keeping them alive rather than allowing them to become museum exhibits.

"A thousand years ago, tantra-mantra was our ancestors' science and technology. When there were no doctors or engineers, they turned to it for illness, mental distress and domestic problems," he says. He is careful to distinguish this traditional knowledge from its popular image of black magic.

Nath and other researchers are working to document the practices through video recordings, exhibitions, seminars and training programmes. They have also approached the government with a proposal to support their preservation. Although some young people have shown interest, Nath says they need further training to learn the practices properly.

His concern is that, as younger generations move away from traditions they may associate with superstition, sadhana could gradually disappear. Archaeological sites and shrines may survive, but the living knowledge behind them could be harder to preserve.