Essence of Gaan-Ngai Spread the teachings of Tingkao Ragwang to promote peaceful coexistence (Tingkuradin 2025:33)

Dr Budha Kamei
Contd from previous issue
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.
(To be contd)