By Omarlin Kyndiah
A festival is an event, a social phenomenon in virtually all human cultures. Festivals have been present in human life since antiquity. Etymologically the term festival is derived from the Latin ‘festum’. But originally Latin has two terms for festive events: festum, for “public joy, merriment and revelry” and feria, meaning “abstinence from work in honour of the gods”. In social sciences, the definition of festival can be understood from the viewpoint of various disciplines such as comparative religion, anthropology, social psychology, folklore, and sociology which collectively define as ‘ a periodically recurrent, social occasion in which, through a multiplicity of forms and a series of coordinated events, participates directly or indirectly and to various degrees, all members of a whole community, united by ethnic, linguistic, religious, historical bonds and sharing a worldview.
Scholars have defined various types of festivals, generally based on sacred or secular dichotomy. Festivals are generally considered to be the types of cultural performances i.e. those associated with religious traditions. However, we do also have festivals which are associated with localized ritual entertainment. Such festivals are termed as ‘festival tourism’. It is an instrumentalist discourse in which festivals are viewed as tools for promoting tourism, economic development and marketing. In Meghalaya, we have many such ‘festival linked tourism’ like the Monolith Festival, Autumn Festival etc., which are lavishly sponsored and promoted by the various government departments. These festivals have different objectives and functions. They are designed to support tourism and attract national and international visitors where crores of rupees are spent for managing such festivals. There is no doubt that these festivals provide incentives for locals and businesses. However, recently, the Mawlai legislator expressed displeasure over the huge spending on these festivals at the cost of development. At this point of time, I shall not go into details with this genre of festival. However, I shall touch on the function of community festivals with special reference to the Behdeinkhlam Religious festival or Niam Behdeinkhlam of the Jaintias of Meghalaya.
In a religious festival, ‘rites’ and ‘rituals’ are considered the building blocks or the units of the festival which are strongly linked to myths. In Niam Behdeinkhlam the rituals are connected to the myth of U Lakriah and the descent of U Niaw Wasa (the Seven huts) through Ka Tangnoob Tangjri (the golden ladder). During the festival the community members are reminded of their Golden Age through the myth of U Lakriah. This version of the myth is known in Jaintia Hills. Besides, the origin myth of U Niaw Wasa, the other significant aspect of Behdeinkhlam talks about the divine origin of the river Myntdu and the emergence of the founding clan- the Sookpoh Clan. The myth of U Lakriah points to the rules of religious and social conduct which are handed to U Niaw Wasa by U Tre Kirot (God) through U Lakriah. In fact, the story of the origin of Niam Behdeiñkhlam is part of the origin myth connected with the appearance of the Jaintias and Khasis in their present location. Thus Behdeinkhlam religious festival is part of the kinship and belief systems of the Jaintia and Khasi community.
In order to understand the mythological base of Behdeinkhlam one needs to look at its origin. The narrative is as follows:
At the beginning God, U Tre Kirot created the universe in three layers. The topmost layer called Soorkep rests God with the immortal, ki Puri blai (angel). Here, the judgement of the mortal takes place. In the second layer called Bneiñ(Heaven) lives ki Khadynru Wasa (sixteen huts) and the third is called Sla Khyndaw Pyrthai (Earth).
One of God’s (U Tre Kirot) desires is to send his loving Niaw Wasa (seven huts) to earth through the golden ladder, Ka Tangnoob Tangjri to live and prosper happily. God selected a leader, U Syiem Lakriah and bestowed him with divine qualities to maintain contact with Him on behalf of Niaw Wasa. U Tre Kirot appeared before U Lakriah in the form of a rainbow. Rainbow is a symbolic bridge to the divine, a sign of God’s covenant. It is a symbol of peace and hope. However, this literalism is not universal. In many cultures rainbow is an evil presence- dangerous to even point at.
When God made the earth, no life was yet in it except rocks, water and air. There was no soil which is essential for cultivation. Therefore, the Niaw Wasa was unhappy. They told Syiem Lakriah that in such a barren place they could not build their huts and could not cultivate. God, therefore, put the earth in order. First, He instructed the goddess, Ka Bei Rymaw (Earth Mother) to give three basketful of soil known as ‘ka le khoh le sun’ to make the earth cultivable and productive. Thus the earth became green. Second, He directed goddess, Ka Bei Wabooh (goddess of fertility) to fill the earth with birds, animal and fishes, so that the Niaw Wasa would be able to survive and sustain themselves. The Earth became a beautiful place to live in for the Niaw Wasa. Later having seen that Niaw Wasa lived harmoniously and comfortably, God convened a Divine Dorbar (Dorbar Blai) in order to give a moral and ethical basis of living together. He handed over the law of life to the people through His Divine decree (Ki Hukum). This provided the Niaw Wasa with a system of belief called Niamtre. So, the Niaw Wasa was happy.
But one day, in the Divine Dorbar, God told them that they would no longer be able to see Him, since His task of creation is completed. He would not come face to face with them. They were shocked as if struck by a thunder bolt. They were full of tears. Then God told Syiem Lakriah that he would visit them once a year and stay with them for four days and three nights. At this juncture, God asked them what they would offer Him during His stay. U Syiem Lakriah could not answer. God said that he wanted to see a dance. He told them, they could dance anywhere- be it mud, rock or water. They would feel their thumping heart, which would signify His presence within their hearts, so that they will get good health and prosper in life. It was like a covenant or divine sanction to help the Niaw Wasa. The Niaw Wasa agreed to fulfill it. Then God ordered Syiem Pyrthat (Thunder God), one of the Khatso Waheh (fourteen elders) to go to earth. He along with U Mookhai, U Mooralong, U Moosniang, U Mootong collectively called Ki Soodwar sooluti (stone deities) and Ka Myntdu, Ka Sati Myntdu, Ka Lamynchi, Ka Sangman, Ka Syntu Ksiar collectively called Ki tawiar takan and U Blai Langdoh, Ka Aitnar, U Moosmai and U Ryngkaw descended to earth so that they can protect the people and their land.
U Syiem Pyrthat then decided to honour God’s instructions, to stay on earth along with his companions, till he brought their four sisters- Ka Bon, Ka Teiñ, Ka Wet and Ka Doh to a place called Loom Sooyung at Jwai. Thus emerged the founding clans the Sookpoh, San Syngkong, Challam, Passah and Chullai collectively known as Phra Kur Phra Kmai. From these clans emerged the sacred and secular functionaries or the sacerdotal ruler known as Ki Khatso Wasan. They are U Dalloi, Pator, U Langdoh, Ka Langdoh, U Sangot U Maji, U Harnamooid, U Myrliangot, Chutia and Dhulia.
To celebrate the settlement of Niaw Wasa on earth, the Niam Behdeiñkhlam is performed. It symbolises reverence and thanksgiving to God, the creator. The rites and rituals performed during the festival are eventually directed towards the veneration of legendary ancestors like U Syiem Lakriah and the four sisters, Ka Bon, Ka Teiñ, Ka Wet and Ka Doh. Prayers are offered to God invoking Him to drive away all the evil spirits. Sacrifices are made to Ki Blai Chnong Blai Raid invoking them to protect from natural calamities and prevent the people from famine and diseases. Prayers are also offered to Ka Bei Rymaw for bountiful harvest. During the festival, ‘ritual food’ offered to the ancestors (Ki Sangia Ki Saret) signify a means to communicate with gods and ancestors who are invisibly present with their families during the four days of this religious festival. Behdeiñkhlam is an occasion that brings the Niaw Wasa closer to God and it also explains the concept of the creation of a community and its religion: Niamtre. Since Behdeinkhlam is usually celebrated during the high monsoon and after sowing, rites and rituals are also performed to drive away the evil spirits of plague and pestilence. This is a natural practice of the agrarian society.
It goes without saying that festivals like this which strengthen the identity of indigenous community would be interesting for many cultures around the world. It deserves to be given due recognition and promotion by the government and its agencies.
(The writer is the General Secretary, Sein Raij Niamtre Shillong)