Essence of Gaan-Ngai
Spread the teachings of Tingkao Ragwang to promote peaceful coexistence (Tingkuradin 2025:33)
- Part 1 -
Dr Budha Kamei *
Chaopok Kabui Gaan Ngai Festival at Chaopok Kabui village, Thoubal District on 12th January 2025 :: Pix - Lamdamba Oinam
Introduction
When the Manipuri lunar month of Wakching arrives, accompanied by a gentle, cold breeze, everyone remembers Gaan ngai and its message of peace and unity. We should embrace the spirit of Gaan ngai to foster peace and harmony in the society. Gaan ngai is the biggest annual festival celebrated by the Zeliangrong people residing in the states of Assam, Manipur, and Nagaland.
Socially, this festival promotes peace and unity both within families and society at large. Dalai Lama, Tibetian spiritual leader said, “…….frustration, hatred, anger….. that’s the greatest obstacle of peace. So I think as a first step, there’s too much emotion……. too much nega- tive emotion, this should be cooled down…. reduced. I think for time being, more festivals….. more picnics ! Let them forget these things, difficult things… these negative emotions, and make personal friend. Then, start to talk about the serious matters.” [1]
According to him, festival is the only answer for peace in the world. “Be truthful, love others, be good to others, good to the guests and please them. Such act of piety will atone hundred sins.”[2] The instruction from God is to steer people away from sin and to live together peacefully.
The term festival is derived from the Latin word Festum meaning “public joy, merriment, revelry” and “abstinence from work in honor of the gods.” Throughout the history of human culture, certain days have been set aside to commemorate, ritually celebrate or seasons-agricultural, religious, or socio-cultural- that give meaning and cohesiveness to an individual and to his religious, political, or socio- economic community. Because such days or periods generally originated in religious celebrations or ritual commemorations that usually included sacred community meals, they are called festivals.[3]
Festivals are celebrated under different names, but their functions are essentially the same. A festival scholar notes, “The primary and most general function of the festival is to renounce and then to announce culture, to renew periodically the life stream of a community by creating new energy, and to give sanction to its institutions, the symbolic means to achieve it is to present the primordial chaos before creation, or a historical disorder before the establish- ment of the culture, society, or regime where the festival happens to take place.”
Genesis of Gaan-ngai
Regarding the origin of the Gaan ngai festival, local myth speaks, Tingkao Rag-wang, the Supreme God, created a deity named Ting-purengsonnang, who was tasked with overseeing the affairs of a communal dormitory (Khangchu) that included gods, humans, animals, and all creatures. All members of this dormitory communicated in a common language.
The primary responsibility of Tingpureng- sonnang was to teach humanity a way of life—how to speak, sing, dance, and worship. Over time, humans gained wisdom and began collecting and storing food grains, leading to a more settled lifestyle. They subsequently initiated the celebration of Gaan-ngai as a form of thanksgiving to the deity for a bountiful harvest, offering prayers for prosperity and well-being in the future.
During the celebration, people presented food and drink to the god while engaging in dance and music, promoting peace and harmony among humankind. The Gaan-ngai festival, inherited from Tingpureng- sonnang, is a testament to the region's cultural roots—an indigenous festival that sprang forth from the fertile soil of Northeast India.
Meaning of Gaan ngai
Gaan-ngai is a festival of lights and victory, symbolizing the triumph over evil. The word Gaan means light, while Ngai translates to festival. Another interpretation of Gaan-ngai refers to it as a celebration of the winter season; Chakaan means season, Gaan also signifies winter, and Ngai means festival. This festival is often seen as a New Year celebration, marking the end of the year and the beginning of a new one according to the traditional calendar.
The New Year is heralded by Mhairapmei, a ritual that involves creating new fire through the friction of wood and bamboo. The festival begins on the 13th day of Wakching each year and lasts for 5 to 7 days. It is primarily celebrated by followers of Tingkao Ragwang Chapriak (TRC) and Heraka, residing in the states of Assam, Manipur, and Nagaland. Gaan-ngai intertwines the culture, religion, and social life of the communities that celebrate it. It promotes goodwill, peace, and prosperity while preserving cultural identity. Today, the festival is recognized at the state level.
Religious aspects of Gaan-ngai
Gaan-ngai is a post-harvest festival celebrated when the granaries are full and the landscape is dry. At this time, the entire village pauses agricultural work to focus on celebration, festivity, and worship of the God (Tingkao Ragwang), as well as to honor the living dead. The rites and rituals associated with the festival include the followings:
Guhcheng Phaimei: The festival begins with the Guhcheng Phaimei, a ginger offering made at the abode of Bambu, the village presiding deity. This ritual is conducted by an elder of the Pei, accompanied by relevant hymns. Ginger, known as Guh, is considered sacred and is used in various rites and sacrifices to ward off Rasi-Rarou, or evil forces. It is believed that ginger symbolizes the toes and fingers of the formless creator Almighty God, Tingkao Ragwang. In ritual chants, ginger is not simply referred to as Guh; it is always honored with the title Kachak Gubung, meaning golden ginger.
Gaukpaijaomei : On the morning of the first day, the Gaukpaijaomei ceremony is performed in the courtyard of Khangchu, during which a large pig is sacrificed in the name of God. The pig's spleen is removed and carefully examined for signs of good or evil that may come in the year ahead. The interpretation of the spleen is as follows: if there are blemishes on the spleen, it is considered a bad omen, while an absence of blemishes is regarded as a good sign.
Jeigantumei: Rites of conspicuous consumption usually involve food and drink. These are prepared in abundance and even excess, made generously available, and solemnly consumed in various forms of feasts, banquets. Traditional meals or blessed foods are one of the frequent and typical features of festival, since they are a very eloquent way to represent and enjoy abundance, fertility, and prosperity.
Ritual food serves as a way to communicate with gods and ancestors. The above-sacrificed animal is cooked and shared among the attendees. The pork meat, known as Jeigan, is prepared with blood and symbolizes a vow to support one another in both difficult and joyful times. While some believe that Jeigan is meant only for the Banja, Taku, and Gaanchang, it is a tradition for all members of the Khangchu, regardless of age, to partake in it as a pledge. Seating arrangements for the meal are organized based on age groups. Before the meal begins, participants chant Naplaohoi.
Hoigammei: The Hoi procession takes place on the first day. In the afternoon, every male of Khangchu wearing the best colorful varied shawls meant for their age, headgear and holding spears in their hands will march from one end of the village to another; it starts from Khangchu and returns to the same place with Rilai Hoi after the sport competitions like long jump, throwing stone, wrestling etc. at the Daanshanpung (village jumping ground).
It expresses the strength and unity of the village. In the Zeliangrong tradition, every important event starts and comes to an end with Hoi. Shouting Hoi is an invocation towards Tingkao Ragwang. R. Brown writes, “The festive occasions among the Kabuis (Zeliangrongs) are numerous, and are characterized by feasting, drinking, dancing and singing, and shouting of the Hoi, Hoi without which no entertainment of any kind would be complete.” The objective of Hoi procession is to renew the magical defense of the village community against natural and supernatural enemies.
Mhailapmei: New fire is created through the friction of wood and bamboo. This fire is either distributed to each household, or groups of young men visit individual families to ignite the new fire. It is believed that consuming foods prepared with this new fire will bring health, wealth, and wisdom. Additionally, it symbolizes the beginning of a new era—a time of peace, prosperity, and happiness. The positive influence of this fresh fire is thought to last throughout the entire year. The rite of purification using fire serves to expel a scapegoat, representing the removal of "evil" and "negativity" from the village community.
Khunnummei: This ceremony takes place in the afternoon of Tuna-Gaan Ngai. During the ceremony, the Nampou, who is the owner of the village and the chief functionary, goes to the village gates to dig holes. In these holes, he offers Loidui (an egg), and Tanchu (iron pieces), while chanting relevant hymns. This act serves as an affirmation of his descent from the village's founder and is a prayer for the confirmation of his position and the strength of the village. The ceremony holds both social and administrative significance.
Raang pammei: In midnight of the third day, Raang pammei ceremony is observed as a symbol of reaffirmation of the strength and unity of the village against the elements and forces unfavorable to the village. During the day time, the youth prepare a wooden pole, the gaa creepers, and canes and keep in the village gates. In the night, an elder of the Rangteng pammei family 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 dressed in ceremonial warrior dress, 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 warriors report to the elders, “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 the village gate, 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 dormitories in a Hoi procession.
Napkaomei: On the first day, in every household, Napka ceremony, calling of paddy is performed by an elder of Pei for bountiful harvest in the coming year. Offering of the best part of the killed animals or fowls i.e. the liver with rice and drink are offered to Kambuipui, Charaipui and Kairao (ancestors) who live in the form of hearth stones. This is called Napchanmei. The same offering is placed on the Nashampantilai, grain jar which is considered to be the core of all wealth.
The ritual offering (Napchanmei) is carried out by the household mother as the deity of rice is female.
Raangpatmei: The last day of the festival is called Raangpatmei, gate opening; (Raang means village gate and Patmei, to open). In olden days, the village gates were closed during the festival to secure from enemy attack or raid. On this day, a ceremony called Raren Loumei, worship of Seven Bothers Gods, presiding deities of the village, gods of different aspects of nature like the God of fire, wind etc., propitiation of evil spirits not to disturb men is performed by offering fowls, wine, water, ginger, egg etc. for wellbeing of the whole village community.
It is carried out by a priest outside the Northern gate of the village, the seat of Kaipi Bambu, upper village deity. A complete genna known as Neihmei (prayer) is observed during the period of the sacrifice. The chickens are cooked at the ritual place and consumed by the elders of Pei, old women and children who are not yet admitted in the boys’ and girls’ dormitories.
T.C Hudson has rightly stated that in Kabui society food tabus are not rigidly imposed on either the very young or the old. Adults are prohibited from eating these chickens. Appointments and retirements of person, handing over of charges, etc, in connection with religious-cultural matters concerning the village are announced at this place.
Such announcements which are believed to be made in front of the gods have strong customary sanctions behind them. Raren Loumei may be interpreted as send off the deities because the members of Khangchu blow horns of the mithun at the Daanshanpung on the first day of Wakching communicating to gods and men regarding the coming Gaan-ngai festival.
To be continued.....
* Dr Budha Kamei wrote this article for The Sangai Express
This article was webcasted on January 22, 2025 .
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