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Laonii Festival: a Catalyst for Preserving Cultural Identity of the Poumai Naga

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Laonii Festival: a Catalyst for Preserving Cultural Identity of the Poumai Naga © IJCIRAS | ISSN (O) - 2581-5334 August 2020 | Vol. 3 Issue. 3 LAONII FESTIVAL: A CATALYST FOR PRESERVING CULTURAL IDENTITY OF THE POUMAI NAGA Hepuni Liba Nagaland University, Kohima Campus Meriema, india the elders bless them. This paper analyses the Abstract importance of customary festivals and its Since time immemorial traditional festivals have preservation of the Poumai Naga with special been an indispensable part of any society. Festivals reference to Laonii festival. manifest intangible cultural heritage reflecting its rich culture and tradition of any community. The Keyword: Laonii, Laokhou, Loutouyu, Veilii, Vai, present paper attempts to situate the meaning of Pousouyu (diviner) festivals of Poumai Nagas with special reference to 1.INTRODUCTION Laonii festival. Laonii is an oldest and the most popular customary festivals celebrated in the month Every festival manifests its deeply rooted meaning of of Laokhou (July) which has multifaceted meaning any society through celebrations. Each festival also has and significances. It is an occasion of renewing bond its descriptive connotation with special meanings for its and believing that no one should be in want of foods celebration and ceremony to preserve rituals by every and wine (rice beer).It begins with the ritual community to fulfill specific purposes. It is the outward purification of the house by compiling articles for manifestation of the subjective and intrinsic religious rituals. Some of such rituals are as characteristics and identity of the community and Loutouyu- a male gender sacramental ceremony, provides a distinctive identity of particular place and its sending off the visitors/guests - the day the villagers people. Thus, festivals act as a linkage of the present eat and drink rice beer to their hearts content. Veilii- with the past while inculcating the spirit of communal the village male folk who have taken sacrament solidarity and cooperation to work towards common shout at their enemies. The fourth day village goals. It is celebrated with a unique aspect of the cleaning day, the fifth day festival is the day for community. It is also part and parcel in the social life of refusing evil spirit. The priest will release a cook and the community. For the Poumai Nagas, festivals are not a branch of Vai (smellies herb) which is kept on the only to have joyous celebration but also to worship gods road side so that the spirit won’t be able to bear the with thanksgiving and supplication for protection, well- smell and will not encroach into the village, followed being and prosperity. Poumai Naga tribe is one of the by male mass hunting after performing Pousouyu major Naga tribes inhabiting in a contiguous area (diviner) foretelling about the suitability of area for bordering Chakhesang in Phek District of Nagaland in hunting and about the village for that calendar year. the North, the Tangkhuls of Ukhrul District in the East, Men folk will go for hunting with their weapons and the Maos and Marams in the West and the Thangals in kill wild animals or birds as much as they can the South. The land of Poumai is very fertile with thick whereas women are restricted to go outside the forest rich in flora and fauna. The Poumai forests are the village gate, and also restricted them from weave till catchment source of the Vouri (Barak River), Reihdurouri the hunting is over. After returning home from (Iril River) and the Ngairi (Lane River). Agricultures being hunting, all the man folk proceeded to the nearby the main occupation of the Poumais, all their festivals village river in whooping where all the males take a are intimately connected with the various agricultural dip and all the war weapons like gun, spear, swords, activities throughout the year. For the celebration of shield, etc., are washed off. On completion of bath, various festivals, the Poumai Nagas follow the lunar IJCIRAS1648 WWW.IJCIRAS.COM 30 © IJCIRAS | ISSN (O) - 2581-5334 August 2020 | Vol. 3 Issue. 3 calendar. Like the Gregorian calendar, it has four seasons every village celebrates Laonii festival in different timing but the number of months in each season differs from depending on the climatic condition of the villages and twelve to thirteen and they do not generally coincide areas, yet its ritual performances and sequences of with the Gregorian calendar. Many communities have events, its meaning and purposes of the festival remain their different calendar, which may be variable with the the same across the villages and regions. Gregorian calendar. The Poumai Nagas’ calendar begins with the agricultural Laonii is one of the oldest and the most popular cycle with the seed sowing and plantation of kharif crops customary festivals celebrated among the Poumai especially paddy. Once the plantation is over, Poumai Nagas. Celebration of Laonii has multifaceted meaning Nagas celebrate one of the most significant festivals and its significances. With the advent of the month of called Laonii, which was celebrated with prompt and the festival, preliminary preparations are made for the gaiety. Laonii is one of the oldest and the most popular celebration. The Village elders/priests make the public customary festivals celebrated in the month of Laokhou announcement of the advent of the festival and make (a lunar calendar month usually falls in the month of necessary preparation for the celebration. Every July). This festival has multifaceted meanings and household will prepare rice beer of one brim significances. The name of the festival derives from the (approximately of 300 litres capacity made up of Laokhou (July) which is a combination of two words, ‘Lao’ wooden) each for the festival. As the festival approaches which is the name of the month which literal meaning is elderly people will sing a song of seeking blessing from ‘sanctification’, and ‘nii’ means ‘festival’. Therefore, it can god. The lyric of the song goes “Hourokeo, houronai-o, be translated as “Sanctification Festival”. This festival is du-u, toke-o, ngatokeo-o, jatokeo-o, diotuniimaitho, celebrated on completion of hectic and tiresome paddy alikhaodipao hi veluo, Oh! Ah muhkho-e”. The translated transplantation of the villagers. One should complete meaning goes; “like the spider eating comfortably from paddy transplantation before the first day of the festival. its nest, come and bless my crops, come to my big field, Any field that is not planted before the festival is to be oh! I seek the wealth” (Interview with S. Thaipi, abandoned for the year as it is believed that paddy 29.8.2018). transplanting after the festival usually does not yield The festival begins with the ritual purification of the crops. house called Kidii. Early in the morning of that day, the Laonii festival is also an occasion of tracing family priests would tie Liisho (compiled articles for using lineage and renewing the bond of brother-sister during religious rituals) on the wall of the back side relations, renew tie with friends and a time to give out house prepared on the plantain leave as a part of their foods and drinks to the poor, orphans and dear ones. It custom. Only when Kidii is performed women will be is celebrated in superfluous manner and spent lavishly able to start cooking for the festival. The first day is as much as one could afford. In Laonii festival, no one called Niidu which mean the main day of the festival. A should be in want of foods and wine (mostly refer to rice blameless cow is killed and its meat is equally distributed beer). One should not deny giving rice or paddy for to the whole villagers. The meat was dried and kept to festival when someone asks for it. use for religious purposes for the whole year. The most exciting event of the first day was Loutouyu. It is a male Although Laonii is celebrated by all the Poumai Naga sacramental ceremony. It is the occasion on which the villages, however, there is little variation between the male children leave the “women’s side” (Hutton, 1969, p. villages with respect to time of celebration. These 204). All the boys who have attained three (3) years of variations especially the timing of celebration are age will perform the male sanctification. On that day between those villages in the southern parts and those everything that is related with eating will be new. The on the northern parts of the Poumai villages. This fire was ignited through Mousii (a dried-up cover pilled difference in timing is due to climatic variation which let light wood) after rubbing with a split bamboo rope. Each the people to adjust the timing of paddy plantation. The family having male children will rear up a blameless southern villages are generally ahead of the northern cock. The cock is generally kept at a separate place in and western as they generally complete their paddy the form of small hut. This separate place is made up of plantation little earlier than the northern villages. Thus, bamboo and thatch within the corner of the house or IJCIRAS1648 WWW.IJCIRAS.COM 31 © IJCIRAS | ISSN (O) - 2581-5334 August 2020 | Vol. 3 Issue. 3 outside the house. Thus the cock is fed with the choicest have freshly taken Loutouyu shout at their enemies by food. Generally, children used to bring their specially saying; ‘My remaining food is good enough for you. fed cocks to a particular place for fighting competition. Take this and that. Oh! You my enemies, who hate me, Then on the day of festival the cock is killed and cooked take this’. This saying is a sign of victory over the in a new oven with water drawn from new pond. The enemies. On this day every eldest male member in the meat is served in a new wooden spoon, plate, and cup, family swear in the name of god that; “This year if I steal but not in any utensils made up of clay/mica/ others property, let the curse befall upon me and my steel/crockery.
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