Religious Rites and Rituals Associated With Some Annual Festivals

Various religious rites and rituals are usually held while celebrating different annual festi­vals by the TRC group of this region. There are 12 annual festivals of this community.

4.2.1 Chakan-Gaan-Ngai/Gaan-Ngai

The most important religious significance of the Chakan-Gaan-Ngai/Gaan-Ngai is that it is a sending off (farewell) ceremony for the departed souls of the deceased persons dur­ing the year. In other words, this festival is for the souls of those persons, who had passed away during the period between the last year’s Chakan-Gaan-Ngai/Gaan-Ngai and the commencement of the current year’s Chakan-Gaan-Ngai/Gaan-Ngai. The festival lasts for five consecutive days. Each day of this five day festival has its own name and speciality; and each act in these days has its own significance. They are listed below:

1 The first day - Ngai-gangmei

2 The second day - Ngai-dai (the greatest festival of Chakan-gaan-ngai)

3 The third day - Tuna-gan-ngai

4 The fourth day - Ngai-ba

5 The fifth day - Nap-chan

4.2.1.1 Ngai-Gangmei (the First Day of the Festival)

At dawn, the elders of the village offer ginger and eggs to the gods/deities of the village (Soang) at the village gate. At the declaration of the festival, individuals from other villages may come to participate in the athletic competition. There are stories that gods in the guise of humans come to compete with human beings. The offering of ginger and eggs with a prayer to Soang is to seek favour for winning by the villagers in the competition and also for protection of the villagers from misfortune, battle, bad weather, and disputes among them.

The village elders, after the prayer at the village gate is over, come to the boys’ dormi­tory, where they perform the meirapmei (installation of the new sacred fire ritually in the dormitory in place of the old one) for the prosperity of each and every family of the village concerned during the year. This new sacred fire is then collected by each and every family and taken to their respective homes to light the hearth. In every good occasion of starting something new (like settlement of a new village, inauguration of a new house, organising a festival, etc.), a sacred fire is installed to signify the casting of the old and receiving of the new. On the first day of Chakan-gaan-ngai with the installation of the new fire, the year long awaited festival starts. In some villages the sacred fire is extracted in each and every house in the evening. Easy extraction of this sacred fire is believed to be a sign of prosperity for the coming year.

A full-grown pig is killed and its spleen is carefully examined. By examining the position of the spleen, the village priest foretells the omen whether the coming year will be good and prosperous or not. Thereafter, the meat (pork) of the slaughtered animal is cooked with its blood and all members of the youth dormitory (Khangchu) consume it.¹ Before eating such cooked-pork, they shout Hoi, the traditional yell invoking the gods and goddesses. The eating together of this kind of pork, cooked with its blood, is a symbolic vow they make to stand as one in times of happiness and woe.

As the sun moves westward, every male member starting from the eldest to the toddlers wear shawls meant for their age. Attired in colourful shawls, headgear, and holding spears in their hands, they march through the length and breadth of the village with the shout Hoi. The march comes to a halt when they reach the Thenpung (an area marked for athletic events, particularly for long-jump and shot-put throw). The youth and elders, after the per­formance of long jump and shot-put throw ritually, go back to their respective dormitories with the shout of Hoi.

At nightfall, one of the village elders holds a stick and beats the door of every house and warns them that there should be no quarrel during the festival; this manifests their concern for every household of the village. Every family prepares various types of dishes for the evening meal. Girls and boys in separate groups go in turn to the houses where they per­form singing and dancing with the beating of drums. The songs and dances that they enjoy that particular night are not strictly bounded by traditional norms.

4.2.1.2 Ngai-Dai (the Second Day of Chakan-Gaan-Ngai)

It is the second and also the greatest festival day out of the five days of the Chakan-Gaan- Ngai. In the early morning all of the boys and girls of the village concerned bring eatables to their respective dormitories. In ancient times there was a convention that different items of eatables and materials for making chutney called taam should be brought by the members of Khangchu and Luchu to their respective dormitories at regular intervals on all five days of Chakan-gaan-ngai. Now-a-days, instead of contributing in kind, a fixed amount in cash is collected. The members of both dormitories who had died between last year’s and this year’s Chakan-gaan-ngai contribute their share. In return, a share of eatables is given by the respective dormitories to the bereaved families. In addition to this, the boys and girls of both dormitories of the village concerned have their parting meals with the deceased person(s) at the graveyard arranged by the family of the deceased person(s). It is the belief of the Kabui that the soul/spirit of the dead does not leave for the land of the death until the parting meal is over. Drinks and eatables are placed over the grave as a way of sharing the meal with him/her.

In the afternoon, girls and boys bring eatables from their respective dormitories (that they had already collected) to the village court, old women’s shelter, the Khanchu (boys’ dormitory), the Luchu (girls’ dormitory), and hosts (for their respective houses) as gifts to be presented to the elders.

On this particular day, the village old men and women have their own time of merriment. They visit four different centres/institutions to give their blessings. The centres are:

1 Old Women’s Shelter (Meipui)

2 The Village Court (Pei)

3 Boys’ Dormitory (Khangchu)

4 Girls’ Dormitory (Luchu)

Here they act in a jovial manner. Men and women form different groups. From a distance they come shouting ‘clear your traps’ (Su than pat tho). And after they arrive there, one of them, in the male group, pretending to be wounded, lays down dead. They ask for sacrifices so that he can come back to life. After the sacrifice has been made, he rises to life and narrates what he had seen in the land of death. He tells that prosperity is on the way to the dormitories (for boys’, girls’, and old aged women’s). Then they sing the song of fertility as blessings. It is believed that they bless them for many offspring. Likewise, the old women also visit those dormitories to perform the same function. The performance of this act, which is sanctioned by their religion, is associated with the fertility cult and which they still have deep rooted faith in.

4.2.1.3 Tuna-gan-ngai (the Third Day of Chakan-Gaan-Ngai)

On the third day of Chakan-Gaan-Ngai, known as Tuna-gan-ngai, all the members of the boys’ and girls’ dormitories and even small children take part in the dance. Therefore, the Kabui dance is neither limited to the professionals, nor does it serves any commercial pur­pose.

Though the Kabui are good dancers, they used to perform their dances only on certain conditions. The possible occasions under which the dance can be performed are listed below.

1 On the Tuna-gan-ngai day of the Chakan-Gaan-Ngai festival, all of the members of the boys’ and girls’ dormitories used to climb a hill for sight-seeing and they chose from amongst them a queen and a king. They adorn the heads of the king and the queen with phaak leaves as crowns. A dance is performed in their honour.

2 In every boys’ dormitory, younger boys are assigned to collect firewood, enough to last the whole festival. On the third day of Chakan-Gaan-Ngai those younger boys of each boys’ dormitory are upgraded to the next grade; they become free from the duty of cut­ting firewood. A dance is performed for their promotion.

3 If a member of the boys’ dormitory is upgraded to Pei (village elders’ council) it is a must for members of both the boys’ and girls’ dormitories to perform a dance in hon­our of him during the festival.

4 If any member of the dormitories, cited above, dies in that year, another dance is per­formed during the Chakan-Gaan-Ngai festival, bidding farewell to the dead.

Thus, the whole day of Tuna-gan-ngai is spent with dancing.

4.2.1.4 Ngai-ba (the Fourth Day of Chakan-Gaan-Ngai)

Ngai-ba is the fourth day of the Chakan-Gaan-Ngai festival. On this day, married women have their feast at their respective dormitories. They perform dance in honour of the new members enlisted in their respective dormitories. In Kabui community, woman plays an important role in every sphere of life. Though there are 12 festivals in a year, it is only in Chakan-Gaan-Ngai that a time for merriment is allotted to them.

4.2.1.5 Nap-chan (the Fifth Day of Chakan-Gaan-Ngai)

Nap-Chan is the closing day of Chakan-Gaan-Ngai. It is the day of prayer to Kambuipui, the patron goddess of wealth.

On this day, in each dormitory, a special meal is arranged for all. It is believed that having a full meal on Nap-Chan ensures plenty of food in the year that follows. After the feast is over, there is an assemblage of singing together, mocking, joking, and praising those persons who are taking more responsibilities in the feast.

In addition to, all these activities, every night from the first day up to the fifth day of Chakan-Gaan-Ngai, there may be:

i) a song competition between boys and girls

ii) performance of a dance called Pajeimei (specially a dance performed by the boys and girls by waving clothes)

iii) Kailang-Ruanmei (guarding the village)

On the sixth day of Chakan-Gaan-Ngai, there is an important event called Raang-Pat. On this day, at the village gate, sacrifices are made to the pantheon of gods, goddesses, and other supernatural beings worshipped by the villagers. Though this is an important event for every Kabui villager, they never consider it a part of the five day Chakan-Gaan-Ngai.

On this Raang-Pat day, any vacant post of Pei (village court/village elders’ council) is filled up by a suitable person. The process of filling up the vacant post is very simple. Village elders (Peikai) or members of Pei go to the house of the individual concerned, and declare by holding a traditional hoe (Lougai) that he (mentioning the name of the person to be upgraded/filled to the post) has been appointed for the vacant post. The same procedure is continued if there is more than one vacant post.

The Chakan-Gaan-Ngai festival, which the Kabui community holds dear, comes to an end on the sixth day. But the thrill at the thought of it lingers on and they cherish every moment of it throughout the year.

To the TRC group, the Chakan-Gaan-Ngai is the biggest, most important, and colour­ful festival. Due to its dynamic character, this festival covers almost all vital aspects of life. It fulfils the needed social, religious, and cultural aspirations of life. Indeed, it is a multi­faceted festival playing multiple roles in shaping the life of the TRC Kabui.

4.2.2 Some Other Rituals and Festivals

In addition to the above important rituals and festivals, there are also some other popular rituals and festivals conducted by the TRC Kabui. These are as follows:

4.2.2.1 Ri-Ngai

As stated earlier, Chakan-Gaan-Ngai is the most important festival of this community. It is followed by another important festival called the Ri-Ngai festival. It is usually celebrated in the month of February. This festival lasts for three consecutive days. It consists of the ritu­als for the purification of one’s body, soul, and mind, thereby making oneself prepared for every challenge of life -- ready for war, hunting, fishing, cultivation, etc.

In olden days, inter village feuds were frequently taking place. For this, the Kabui com­munity needed healthy people, who could fight to protect themselves from enemies. Now- a-days, such beliefs and practices have some changes due to modernisation. It is performed in some villages strictly, whereas it is performed in others with slight modification. Now-a- days, the plain dwellers are not continuing collective hunting or fishing or warfare; hence the performance of rituals for the purification of body and mind is not strictly followed by every individual of the village concerned. They perform it to mark the tradition without following every detail of the rituals. It has been observed that some traditional families per­form the rituals by offering eatables (like cooked-rice, rice-beer, and the cooked-meat of a full grown cock, particularly the liver portion) to Kairao, Kambupui, and Charaipui. In this occasion, like traditional practice, they also revere the napsamlai (rice-keeping pot), semeu/ semmu (gong), ayeisen/sendai nakuak (a special disc used as bride price), etc., strictly fol­lowing the tradition. At the same time several families only worship the hearth, as according to their belief, it is the dwelling place of Kairao, Kambupui, and Charaipui. Selection of the colour of the full-grown cock is also very important. If someone has selected white cock, the host will perform the ritual three times. There has been a change in the choice and now-a- days the duijin (yellowish brown in colour) is mostly selected.

4.2.2.2 Nanu-Ngai

In the month of March, Nanu-Ngai festival is performed. It is the ear-piercing festival. During this festival all children born after last year’s Nanu-ngai till the present festival day get their ears pierced.

For this festival, all of the families (having new born babies), who wish to perform Nanu- Ngai festival, should prepare the following materials:

i) a big pot of rice-beer

ii) some local sweets made out of roasted rice and sugarcane molasses locally called Kabokathumahao

This festival lasts for two days. One day ahead of the actual festival, the village priest (mooh) offers the rice-beer along with the full-grown hen and some local sweets to their Supreme God Tingkao Ragwang at night. It is known as Zou-Pan (oblation of rice-beer to appease). The next morning, villagers, invitees, and friends assemble in the house of the performer. It is followed by the ear-piercing process, done either by the village priest (mooh) or an experienced old woman of the village. He/she pierces the ear of the child (ears of those children wishing to join). On this day, village youths (boys and girls) sing their traditional songs, while aged woman dance. It continues till the next day morning. The people have a deep-rooted faith in singing songs; while Nanu-ngai is performed because of the fact that such singing prevents the village concerned from serious epidemic diseases. Thus, the signifi­cance of observing this festival is for the protection of the children as well as the villagers from serious epidemic or diseases.

4.2.2.3 Napkao-Mei

It is a festival related to agricultural works. This festival is performed with the hope of getting a plentiful harvest in the coming season. It is similar to the worshipping of the goddess of paddy by the Meitei (also spelt as Meetei) community locally called the Phouoibikhuramba. All of the Kabui agriculturists perform this festival. Now-a-days, it is abandoned by all of the Christian convert agriculturists. And even among the TRC group, it is mostly performed by the rural agriculturists.

4.2.2.4 Ginki-Mei

This festival is similar to the Cheiraoba, New Year’s Day of the Meitei. It is performed by plain dwellers of Manipur in a festive mood. It usually falls in the month of April. It has two meanings. One is to propitiate the ancestors of their respective families for their blessings, and the other is to ward off evil spirits from their surroundings.

To propitiate their ancestors (Kairao), each and every family of the community prepares plenty of food and drinks for the particular day. The best one from their collections they offer to Kairao (ancestor), who dwells on one of the leg of the family hearth, as has been discussed. They also pour rice-beer (libations) to appease their ancestors.

4.2.2.5 Guidui-Ngai

This festival is performed in the month of May. It is performed only for one day. On this day the Kabui worship goddess Di-Tingpu-Di-Zangpu (father and mother earth) for the fertility of soil and good harvest. Rites and rituals are also performed to ward off insects and pests. Besides these, they drink ginger soup ritually for good health. Moreover, tug-of-war is held between the age-groups and sexes.

For the Guidui-Ngai festival each and every family prepares a special soup made from different herbs, shrubs, and a special fish called Ngakha (Puntius tictoticto). Well-to-do families use chicken soup instead of Ngakha soup. The herb includes ginger, onion, corian­der, salt, and Cynodondactylon. In the morning, the soup is offered to each and every guest by the host; and in the evening the host (of the morning), when visiting other houses of the village as a guest, receives the same treatment. In addition to this, the members of each youth dormitory contribute a small pot of rice-beer to their respective Khangchu (youth dormitory). The rice-beer thus collected is drunk by the village elders. Now-a-days instead of the materials mentioned above, ginger and chicken are used for the soup.

If Guidui-Ngai is performed, all members of the village concerned believe that said festi­val prevents against all evil spirits, insects, and pests.

4.2.2.6 Toon-Ngai

During the rainy-season Toon-Ngai festival is performed. It lasts only for one day. It usually falls in the month of July every year. On this day, they also clean the village ponds and the paths leading to the village ponds; and paddy fields are also repaired and new ones are constructed (if necessary) in a festive spirit and under conventional procedures (ceremonially performed).

On this day they usually worship their respective family ancestors. It is believed that if they celebrate Toon-ngai to propitiate their ancestors by offering them their favourite eata­bles, consumable and non-consumable items, articles or objects or both (while the ancestors are alive), they get their blessings.

4.2.2.7 Pukphat-Ngai

It is usually celebrated in the month of August or September. At this time most of the crops have ripened. This festival solemnises the testing of new crops and it provides the eating of one’s heart’s content after the exhausting and long hard-working days of the rainy season. If the new rice is tested, they feel afresh and again ready for the great harvest of the year till the lean season. There is also a deep-rooted faith among the Kabuis that if one can not take a meal with one’s heart’s content on this particular day, he/she can not eat full stomach during the whole year till the next Pukhpat-Ngai.

4.2.2.8 Ten-Ngai

Ten-Ngai is meant for testing the new bread and it is normally held in the last part of October or early part of November when the harvesting for the year is over. On this day of Tengngai, they offer the newly collected rice to Kairao, Kambupui, and Charapui ritually with the libation of rice-beer. Thereafter, the offered rice is cooked and tested.

4.2.2.9 Changdon Ngai

Changdon Ngai is particularly meant for repairing the village road. It is performed by the members of both boys’ and girls’ dormitories under the guidance of Peimei (members of traditional village council). It falls in the month of September, but before the harvesting. Now-a-days it is observed mainly in the hilly areas where stiff and windy paths exist. Before conducting the actual process of repairing, a Peimei (member of the village court) or the village priest (mooh) performs a ritual to protect them from any unwanted incident. Due to the development of communication systems, in urban areas, it is performed like a social service for cleanliness of the locality.

4.2.2.10 Dongjao Ngai

Dongjao Ngai is a competition among the farmers of the village concerned organised by the members of Pei (traditional village court/council) for all the village peasants. It is held when the harvesting is completely over. They bring a yardstick along with them, and check every barn located in the village and measure the volume of the collected paddy. After completing the checking process, the Pei announces the best harvester of the year and in return the host offers food and drinks to the Peimei.

4.2.2.11 Neimei

The Kabui have the custom of observing a holy day, collectively called Neimei. On this day the people abstain from different works like weaving, carpentry, cultivation, etc. In addition to this, all married male members of the society are required to live apart from their respec­tive wives. Eating, drinking, playing, chatting, and merry-making are permitted.

The traditional village council announces the day for celebration of Neimei. During cel­ebration a ritual is performed with the oblation of rice-beer and the sacrifice of an animal, particularly a pig. The sacrifice of the animal is followed by a process of predicting omens, locally known as gokpai. Thereafter, meat of the slaughtered animal is distributed to each and every household of the village concerned. And each family cooks the meat and con­sumes it. Now-a-days the sacrificial animal is replaced by either a big cock or hen. However, the process of meat distribution and consumption remains the same.

There is no particular fixed day of Neimei ritual. On the first day of rainfall or first hail­storm of the year (or both), Neimei is observed so that a good rainfall may come for the year.

Neimei may also be performed or observed on such unusual occurrences as the earth­quake or arson (particularly burning of the houses) in the village concerned. If Neimei is observed they believe that such calamities may not take place again. With this hope in mind, every villager observes Neimei. For instance, when a house burns in the village suddenly, they put off the fire first, and then the village is kept under Neimei observance for five con­secutive days.

There are many Neimeis which are observed at different stages of cultivation. For exam­ple, some Neimeis are observed for fertility, some are for good sowing and germination, some are for warding off insects and pests, some are for plentiful harvest and so on.

Sometimes, Neimei is observed for the welfare of the village. During community level observation, the village gates (of the village concerned) are kept closed for the whole day. All of the villagers remain within the village and no outsider is allowed to enter the con­cerned village. Nothing is allowed in or out of the village during the period of Neimei observance. These restrictions are the measures to keep the village holy and protect from the defilement or pollution. For the Kabuis Neimei is a mode of collective genna (movement taboo) for material as well as spiritual benefits.

4.2.2.12 Nouna Mungkhao Kalummei

It is a blessing ceremony for a newly married couple of the village concerned. It is normally performed when a boy elopes with a girl, and their spousal is without formal marriage. In this case, the village priest (mooh) performs a ritual for the welfare of their married life with the chanting of hymns and offering of rice, fruits, flowers, etc. to Tingkao Ragwang. They also perform a ritual song requesting the Supreme God to bless the couple forever. When the ritual is over, the couple along with their parents together bow down and pray to their Supreme God for His blessings.

4.3