Ethno-lingual and Cultral affinities of South-East Asia and North-East India

Local Festivals of Northeast India

Losoong Festival, Sikkim

Losooong Festival is considered one of the most important and vibrant festivals of Sikkim. The festival is celebrated to mark the triumph of good over evil spirits who are potentially harmful to the peaceful existence of humans. It is considered a very important festival for the farmers who feel the need to rejoice and indulge in merrymaking after a tedious harvest season. The Losoong festival is spread over seven days, each day specifically earmarked for a special purpose. It is divided into Tshe Chi (1st day), Tshe Nyi (2nd day), Tshe Sum (3rd day), Tshe Zhi (4th day), Tshe Nga (5th day) and the 6th and 7th days are collectively called Nyempo Gu Zom or “black day”. Normally, Losoong is preceded by the ‘Gutor’ ceremony, which is performed in the Gonpa(monastery) for warding off any obstacles and evil spirits and also for the overall prosperity of the people. All the households of the village gather at their respective Gonpas and attend this ceremony with their share of offerings. The Gutor ceremony usually starts from Nyer Druk (26th) day of the 10th lunar month and conclude in the noon of Namgang (30th) day of the month. Some major Gonpas perform mask dances during the last two or three days signifying the act of subjugating evil spirits. Finallyin the evening of Nyer Gu (29th) day of the month, the Effegies are ceremoniously carried off to the place where a Torkhim(a triangular shaped bamboo or wood framework cast upon three branches posts in order to summon evil spirits and then to burn them down, signifying complete exorcism) has been constructed. Afterwards, the Lamas (title given to a teacher) return to the Gonpa. But before entering, it is made sure that the containers used in carrying the Tormas(figures made mostly of flour and butter used in rituals) are purified, by placing them upside down on the ground before the main door of the Gonpa and suppressing them while chanting mantras. Thereafter, the Lamas recite Tashi Monlam or an auspicious prayer with ritual music, followed by strewing of rice in the air and herald their triumph by giving shouts of joy! All the devotees return to their respective homes. When dusk sets in, they throw away an effigy made of dough of the family members as ransom, called Gu-Klued. After that, they cook a porridge called Gu-Thuk instead of the usual dinner. The porridge is prepared from the pieces of flour dough mixed with meat or kitsuk. It is customary for the mother or daughter-in-law to serve the porridge to each family member.

Ngada Festival, Nagaland

Ngada Festival is celebrated by the Rengma tribe, originating in Assam and Nagaland. The festival resembles a kind of thanksgiving which is clearly encapsulated in the Rengma culture. It is the belief of the Rengma people that the dead ones return to visit their homes and their families during this festival. It is also during this festival that the people offer respect at the graves of their loved ones. Unified as one, the people work together and celebrate the festival with grandeur and concord. Traditional Rengma ceremonies, dance, singing and feasts ensue during the time span of the festival.People believe in curtailing animosity and vanquishing ill will. And hence, this festival is deemed as the ideal opportunity to initiate peaceful bidding. The Ngada festival is an agricultural oriented celebration. It marks an end to the harvest season of the year. The festival is overseen as a time for the people to rejoice, dance, sing, celebrate, feast and forgive. The celebrations last for seven to eight days, varying from place to place in Nagaland. It is celebrated annually and begins either in the month of November or December. The first day of the festival is spent in the preparation of rice beer at every house hold. On the second day the Rengma Naga people tread into forest to pick and collect banana leaves. The third day is marked by women visiting the graves of the deceased and placing rice beer wrapped in banana leaves. The humble offerings made to the dead souls are considered symbolic. It is also on this consecutive day that they believe the dead visit their homes. The tasting of the rice beer is presided on by the eldest person of the house before the rest. On this day men visit the graves of their dead relatives. Also, they gather outside their morungs (wooden house-like structures) and have a small feast. Later during the day, men strut around village donning their ceremonial and warrior fineries. This day is carried out with the people visiting all houses in the village along with music and folk dance. On the last and the eighth day, a huge feast is organized and the entire village comes together to celebrate. All people venture out to the forest to collect firewood, banana leaves and vegetables for the feast. It is believed that after the grand feast ends, the dead souls return to the land of dead. The festival is concluded with three rites: the first rite consolidates an agreement with fire in order to prevent fire accidents, the second rite amends relations with rats to avoid the destruction of crops, the third rite is marked by the expulsion of evil spirits.

Nestled in the lofty Khasi Hills of Meghalaya, the Khasi tribe is one of the oldest tribes of the state. This festival has many unique quirks of its own and is celebrated with great pomp and festivity. This experience will add another layer of depth to a tourist’s understanding of the diversity of a country like India. The celebration of the Nongkrem Dance is gendered, in the sense that men and women are expected to partake in the merrymaking in different ways. The men perform a dance, called in Khasi, as “Ka Shad Mastieh”, where men clad in dhotis, embroidered sleeveless coats and turbans dance joyously with a sword in their right hand and white yak hair whisks in their left. The sword has prime symbolic importance in the way masculinity is performed in the Khasi world, it stands for the protection of his family, clan and village. The dance itself projects and affirms the glory and pride of the village. Another dance, “Ka Shad Kynthei”, solely performed by young unmarried women is a big hit with the audience. Clad in the Khasi traditional attire and elaborate gold ornaments, they set out in the carefully prepared festival “stage”, field to perform the dance, which is replete with mythical and aesthetic significance. Usually celebrated in November, though the dates or even months can vary according to the lunar year, Nongkrem lasts for about five days. It is celebrated to give gratitude to an all-powerful, omnipotent local Goddess called Ka Blei Synshar. Prayers and rites are performed to ask Her for a good harvest and to usher wealth and prosperity to the Khasi society. Arguably, the most important rite in the festival is the ritualistic sacrifice of goats on a specially designed altar. Called Pomblang in the Khasi language, it is done to appease their ancestors and is mandated to be performed by the Syiem (King) of the Khyrim with the high priest. Dressed in their best attires and wearing their most cheerful dispositions, the local people set out to enjoy the numerous delicacies, tribal handicrafts and vibrant performances in display. In recent years, the festival has also witnessed a huge surge of tourism, both international and domestic owing to advances in technology and globalization. To quote Seth Godin, “What tribes are, is a very simple concept that goes back 50 million years. It’s about leading and connecting ideas and people. And it’s something that people have wanted forever”. This quote deepens and exemplifies the importance and significance of celebrations like Nongkrem to the consolidation of Khasi solidarity and brotherhood. Bushu Dima is unanimously considered the grandest and most enjoyable festivals of the Dimasa tribe, which inhabits certain pockets of Assam and Nagaland. The festival is celebrated mainly during the last week of January and the beginning of February. It is celebrated annually after the harvest of crops is completed. It is also the time when the entire community gathers to indulge in festive celebrations together. After a long and tedious planting and harvest season, Bushu Dima is a breath of fresh air for the Dimasa community. The Dimasas make it a point to remember their deity, Brai Sibrai Madai, thanking Him for a good harvest and making sure nothing bad happened to them. They do so by making various offerings, rituals and prayers to Sibrai. This aspect of reverence for the supernatural shows how deeply ingrained superstitions and the supernatural are in the Dimasa way of life. A beautifully crafted gate called Phangsla is erected at the entrance of the villages. People offer meat, food products and locally made beer to the deity. Elaborate animistic religious rituals are performed with gusto. It is then followed by a large feast where intra-community solidarity is consolidated by everyone taking part in it. Beating of drums along with music and joyous dancing follow suit afterwards. It is not far-fetched to claim that this is one of the most popular festivals of Nagaland. It is also considered a perfect opportunity and time for farmers to take a break from their stressful and physically demanding toil in the fields and praise the deity Sibrai for a bountiful harvest. The Bushu festival is divided into three main categories, Busu Jidap, Surem Baino and Hangseu Manaoba. Busu Jidap is celebrated for about three days. The first two days are called Mi-staiba and Busuma respectively. The first day is earmarked for the slaughter of animals to procure meat for the festival. The second day is earmarked youngsters to pay respect and reverence to their elders and parents. Young boys and girls visit each household in the village and entertain them with festive music and dances. This visit is also a way to get various contributions from every household for the preparation of another grand feast. The celebration of Surem Baino for about five days, differs very little from Busu Jidap. It is taken care of by the Gajaibao, who is selected days before the celebration starts. Hangseu Manaoba, considered the most important of all the three categories, is celebrated for seven days. It is celebrated with the utmost pride and festivity. The details of the celebrations are managed by the youngsters.