Ritual festivals of the Zeliangrong of North East
- Part 3 -

Budha Kamei *

Gaan-Ngai celebration at Namguilong, Imphal east on January 28 2013 :: Pix - Daniel Chabungbam

Day two:

Next day is the day of Ngaidai, the great festival day also known as Tamchan Ngai [performance of Tamchan dance]. All the boys and girls of the dormitories will bring Tamcha, gift in form of drink, meat, vegetable and rice or eatables [chutney] along with a jar of rice beer to their respective dormitories.

There had been a time when they brought ingredients for Tam [chutney] only, there was also a time when they brought eatables that would last for whole five to seven days. But today, a fixed amount of money is contributed. The member of the dormitory who died in the previous year will also contribute his/her share.

The parents of the dead members give the Tamcha in remembrance of their deceased near and dear ones, in return, a share of eatables is given by the dormitory concerned to the bereaved family.

In the afternoon, girls and boys of the dormitories will distribute from their collection of meats, drinks, and vegetables to other dormitories like Peikai [village council] Gaanchang Kaibang [house of elders] Karapei kaibang [house of old women] and Mathenmei kaibang[house of married women].

While presenting these gifts the members of khangchiu and Luchiu will sing songs and dances as well. This dance is known as Tamchan Lam and the dance is performed only by the girls. Because of the performance of the Tamchan dance; the day is also called Tamchan Ngai. The remaining materials of Tamcha are returned to Khangchiu and Luchiu. It is believed that if young men eat the piece of Tamcha before it is offered to the elderly men and old women, it is not good for them.

It is also said that Tamcha is offered as scapegoat as substitute for the destructive period of boys and girls of the dormitories.

In short it is a respect to the village elders. Serving best Joungao [rice beer] to a visitor during the festival is a compulsory item.

After the evening feast, singing of song competition [traditional songs] between girls and boys at Luchiu will continue throughout the night and no song will be repeated by any singer. On the other hand some boys will go around the village singing songs in praise of the might and courage of the people of the village. The participants are entertained with drink by individual families. This is called Kairong Lonmei[guarding the village].

Day three:

The following day is a day of Tuna Gaan-Ngai, the festival of the youth [boys and girls]. In the morning, the four Khangbons [senior members of Khangchiu] will bring their Tamcha, eatables and best prepared rice beer to the Khangchiu. The present members of the Khangchiu taste the eatables and drink after oblation of holy wine to Tingkao Ragwang. In the evening of the day, farewell dance in honour of the dead called Theikadilam is also given at the selected families in which death occurs in the previous year.

The family offers wine, meat and eatables to the spirit of the dead over their graves which symbolize the so called departure of souls of the dead.

Emile Durkheim writes, when an individual dies, his soul quits the body in which it dwelt, and after the mourning is accomplished, it goes to the land of the souls locally called Taroilam. Khangbon Kadi Lam [farewell dance in honour of the promotion of Khangbon of Khangchiu to Peikai] is also performed by the dormitories of Khangchiu and Luchiu when the Khangbon of khangchiu are being promoted to a higher grade position known as Ganchang.

These posts of Peikai are called Ganchang. The same posts are not given by resolution or appointment order but by songs, dances and cultural activities.

And a farewell dance may be presented to those girls who are going to get married after Gaan-Ngai festival. This day is important for both the dead and living and for the strength and prosperity of the village

In the afternoon of Tuna Gaan Ngi, a ceremony called Khunnummei [offering at the hole of the village gate] is observed in which the Nampou, [owner of the village] the chief functionary will go to the village gates and dig holes in which he offers Loidui, an egg and Tanchu, iron pieces with the chanting of relevant hymns.

It is an affirmation that he is the descendent of the founder of the village and prays for the affirmation of his position and strength of the village.

This rite has social and administrative significance.

Another ceremony called Rangteng Pammei is performed in the midnight when there is complete silence in the village. Rangteng Pammei literally means embracing the village gate [Rangteng means village gate and Pammei, embracing].

It is a symbol of reassertion of the strength and unity of the village against the evil elements and forces. During the day time, the youth prepare a wooden pole of Shiang tree, the gaa creepers, and canes and keep in the village gates.

In the middle of the night, an elder of the Rangteng pammei clan uprights the wooden pole of the village gate at the right side of the village gate chanting appropriate hymns which is not to be audible to the gathering.

The two warriors holding dao and spear cut the pole. It is followed by the Hoi-Hoing of the gathering to scare away the wild beasts and evil elements followed by a complete silence. The two youth report to the elders that 'our village is protected and safe it will be prosperous', the gathering at the village gate will respond by shouting "gaiye" [meaning good four times].

From there the gathering proceeds shouting Hoi to the village jumping ground. Then the refrain of gaiye, will be repeated and it is over.

They return to the boys' dormitory in a Hoi procession.

Concluded...