Ali-Aye-Lrigang: A Celebration of Agriculture and Tradition in Mishing Culture

The anthropogenic fabric of Northeastern India is woven by the threads of many colorful tribes and each of them has their unique shade of culture and festivals. Most of the tribes have agriculture as their primary occupation and celebrate their harvesting festivals with great enthusiasm providing a vibrant dimension to the cultural aspect of the region.

The Garos celebrate Agalmaka and Wangala, the Tai-Phakes celebrate Pi-Okua, the Hmars celebrate Sikpui Ruoi, the Adis celebrate Mopin, the Bodo Kacharis celebrate Kherai, and the Dimasa Kacharis celebrate Busu Dima, among other festivals. The Mishings celebrate Ali-Aye-Lrigang, which symbolizes the start of the agricultural season for sowing and harvesting crops.

"Ali" signifies seeds, "Aye" signifies fruits, and "Lrigang" marks the commencement of the sowing. According to folk belief, Ali-Aye-Lrigang is associated with the fertility of the virgin earth.

ORIGIN AND HISTORY

The Ali Aye Lrigang festival has been celebrated by the indigenous Mishing people for generations, although its exact origin is unknown. In ancient times, the festival was held at varying times based on the convenience of the people and weather conditions. However, in 1956, the Ba:ne Kebang, a prominent Mishing sociopolitical organization, decided to observe the festival on the first Wednesday of the Assamese month of Phagun (late February to early March) to bring about uniformity. In the Mishing language, this festival is known as Ginmur Polo. These modifications were aimed at uniting all community members, regardless of geographical and economic conditions, and play a significant role in maintaining group solidarity and fellow-feeling, as well as projecting these values in the wider social environment.

THE RITUALS

On the agreed day, at dawn, all the Mishing people of the village, regardless of age, gender, or social status, gather in their vibrant traditional attire to witness the ceremonial ritual. The head of each family, using a small dagger called a yokpa, clears a small patch of land in the farthest eastern corner of the agricultural field. The land is then hoed, leveled, and adorned with four reeds placed on the four corners. A circular pattern of decoration is meticulously created on the ground using cotton threads. Following this, traditional rice-beer, steamed rice wrapped in tora leaves, ginger, and cotton are carefully placed within the adorned area. Each family head then ceremoniously scatters ahu and bao variety rice seeds over the area, while chanting the names of Á né Do:nyi (mother sun), Á bú Po:lo (father moon), and their forefathers, seeking blessings for successful seed germination, abundant crop growth, and a fruitful harvest. An oath is taken to share the harvest's yield among the benefactors and the less privileged members of the society. The person conducting the main ritual observes a fast until its conclusion and then partakes in the food items such as rice-beer, steamed rice wrapped in tora leaves, dried fish, and roasted pork.

AN EVENING FILLED WITH AMUSEMENTS AND DELICACIES

After the morning ritual, everyone returns to their respective homes, marking the beginning of the festivities with community feasting, singing, and dancing that lasts for three to five days. The main items of the feast include Po:ro apong and no:gin apong (dark and white varieties of rice beer), purang, á eg yektag (roasted pork), allum oying (curry of pulses mixed with pork or chicken), fish curry/roast, and more.

• Gumrag So:man During the evenings, young people take part in a traditional dance called Gumrag So:man in the courtyards of their homes. This dance is accompanied by rhythmic drum and cymbal music.
• During the Gumrag So:man festival in the hamlet, Mission school church fathers from various ethnic communities are invited to partake in the festivities. They enthusiastically join the celebration by donning the traditional handwoven Mishing male jacket, known as mibu galuk, over their clergy robes. Additionally, they savor traditional delicacies and rice beer during the event. Notably, Mishing pastors adorn the mibu galuk with traditional motifs, as well as artistic designs of the Holy Cross and the Bible woven with vibrant threads.
• The vibrant scene is set with men skillfully playing musical instruments, while the women elegantly perform fluid movements that symbolize paddy transplantation and harvesting. All of this is accompanied by the captivating melodies of traditional songs.
• PAKSONG-MOMAN:After a mesmerizing performance, the host family receives blessings and throws a feast for the performers. They even offer betel nuts, leaves, and sometimes money. The dance song called Paksong-moman goes on all night and is a symbolic fertility ritual, representing the germination of newly sown seeds. Villagers of all ages and genders can take part and it's a beautiful community celebration.
• dopan-ti:pan:The vibrant, handwoven traditional clothing worn by the villagers, embellished with intricate thread work, brings a delightful atmosphere to the festivities. The celebrations usually last for three to five days, with slight differences from one community to another within the village, and conclude with a communal feast known as dopan-ti:pan.

RELIGIOUS BELIEFS

After the arrival of the Europeans in Assam, many of the animist Indigenous tribes of Northeast India, including the Mishings, were converted to Christianity by the missionaries. Today, the majority of the Mishings are Christians, while some still follow their traditional animist beliefs. However, a beautiful blend of religious traditions and cultural practices is evident during the Ali Aye Lrigang celebrations. Both Christians and non-Christians among the Mishings participate in traditional rituals with minimal alterations. Despite the use of homemade rice beer (apong) in rituals, which conflicts with Christian beliefs, many converted Mishings continue this tradition. Interestingly, some Christian families and even a church pastor perform traditional ceremonies at home without using apong, reflecting their dedication to their new faith. During these ceremonies, they symbolically sow seeds while invoking the names of Jesus Christ and their traditional deities, Donyi-Polo (sun-moon), to bless and protect their crops. Additionally, converted Mishings gather in their churches to recite verses from the Bible and light candles as part of their prayers.

REFERENCES

• (Dowrah & Goswami)