Dr. 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 viewpoints of various disciplines. The sociological definition is ‘ a periodically recurrent, social occasion in which, through a multiplicity of forms and a series of coordinated events, participated directly or indirectly and to varying degrees, by all members of the community, united by ethnic, linguistic, religious, historical bonds and sharing the same worldview.
Scholars have defined various types of festivals, generally based on sacred or secular binary. Festivals are generally considered as cultural performances associated with religious traditions. However, we also have festivals which are associated with local entertainment rituals. Such festivals are termed as ‘festival tourism’. It is an instrumentalist discourse in which festivals are viewed as tools in tourism, economic development and marketing of places. In Meghalaya, we have many such ‘tourism festivals’ like the Monolith Festival, Autumn Festival etc., which are lavishly sponsored and promoted by the various government departments. These festivals have different objectives. They are designed to support tourism and attract national and international visitors and crores of rupees are spent for managing such festivals. There is no doubt that these festivals provide incentives for locals and businesses. Here I shall not deal with this genre of festival. My intent is to 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 have strong ties to myth. In Niam Behdeinkhlam the ritual events 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 is 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:
In the beginning U Tre Kirot (God) created the universe in three layers. The topmost layer called Soorkep is where God rests with the immortal angels (ki Puri blai), In the second layer called Bneiñ(Heaven) live ki Khadynru Wasa (people of sixteen huts) and the third is called Sla Khyndaw Pyrthai (earth).
One of God’s (U Tre Kirot) desire is to send Niaw Wasa 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. A Rainbow is a symbolic bridge to the divine, a sign of God’s covenant. It is a symbol of peace and hope.
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 basketfuls of soil known as ‘ka le khoh le sun’ to make the earth cultivable and productive. Thus the earth became green. 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 as to 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 enjoy 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 to protect people from famine and diseases. Prayers are also offered to Ka Bei Rymaw for bountiful harvest. 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. The rites and rituals are performed to drive away the evil spirits of plague and pestilence. This is a natural practice of the agrarian society.
This year in view of the restrictions to contain the spread of Covid 19, and the subsequent restrictions and government advisories, the celebration of Behdeinkhlam is limited to only the observance of rites and rituals that do not involve mass gathering in order to maintain physical distancing. It will be relevant in context of the present health crisis, ‘Covid 19’, that we celebrate Behdeinkhlam and perform the rituals to drive away all the evil spirits of plague and pestilence.
Our world is facing a great danger that threatens the lives of millions of people due to the growing spread of the coronavirus (COVID-19) pandemic. This Behdeinkhlam we call on God, U Tre Kirot to end the pandemic and heal those who are afflicted with the coronavirus.
We call upon all faiths to join us and celebrate Behdeinkhlam and pray for our suffering brethren and ask for quick control of the Corona pandemic currently ravaging the world.
(The writer teachers History at St Edmunds College and can be reached at [email protected])