Festivals of the Northeast

Arunachal Pradesh

Sangken

Sangken festival is celebrated in Arunachal Pradesh and Assam, a traditional New Year's Day by the Buddhist Community. It is mainly celebrated by the Khampti tribe of Lohit district in Arunachal Pradesh. The festival is also celebrated by Singpho, Khamyang, Tikhaks (Tangsa) and Phakyal community of Arunachal Pradesh, and Tai Phake community of Assam. However, these days it is celebrated in entire Arunachal Pradesh.

Sangken generally falls in the month of 'Naun Ha', the fifth month of the year of the Khampti Lunar calendar coinciding with the month of April. It is celebrated in the last days of the old year and the Lunar New Year that begins on the day just after the end of the festival. It is a three-day festival in which people bathe the idol of Buddha.

Before the festival officially begins, homes are cleaned and sweet aromas fill the air from the preparation of sweets like khau-tek, khaomun sen (fried biscuit), khaomun tong tep (biscuit wrapped in leaf) etc. All preparations like plucking of flowers and procuring of candles and incense sticks for prayer are done well in advance and everyone eagerly awaits the sound of the drum beats and gongs from the temple which herald the beginning of the festival with the removing of the idols from inside the Chong to the chapel in the premises. People stream towards the Chong and offer their prayers and sweets and sprinkle holy water over each of these.

On the first day of the festival prayers are offered for the well-being of all by beating of drums and gongs. Attired in colourful dresses, people throng the premises of Theravada Buddhist Temples to take part in the ceremonial bathing of images of Lord Buddha. The idols of Lord Buddha are brought out from Vihara (temple) to Kyongfra, a temporary shrine. The blessing of Lord is invoked by sprinkling clean water over the idols of Buddha that are kept in special platforms and pour water at the rope of the Dharma and Sangha that forms the three jewels of Buddhism. The devotees pour water on the hands of the Bhikkhus (monks) seeking blessings. Water is also poured over the feet and hands of the elderly people for blessings. Moreover water is poured on the Bodhi tree, the Sailik (ropes of holy books) and all other holy objects. People splash clean water on each other and exchange greetings for a happy and prosperous new year. Clean water is considered to be symbolism of purity. So the Sangken is not just a festival to mark the end of the old and the beginning of the New Year, but it is a celebration of the end of old wounds, hurt and bad feelings and the start of friendships, relationships and life anew with a pure mind, heart and soul.

In the evening, people visit the monastery to offer prayer and illuminate candle, seeking blessings for peace, harmony and well being of all. The main attraction of the festival is splashing clean water at one another, which is the symbol of peace and purity. Unmarried youths roam the streets with buckets of water and drench each other and passersby. The elderly and married people generally don’t involve in this practice. This is why Sangken is generally known as the ‘Festival of Water.’  Traditionally, people gently sprinkled water on one another as a sign of respect.

During the entire festival, people abstain from killing of animals, taking intoxicating drinks and indulgence in illicit sexual activities. People also refrain from all forms of manual work, gambling and even cutting of trees. The three day festival ends with the reinstallation of images of Lord Buddha back to the main temple followed by a community feast.

Mopin

Mopin is the most important festival of Gallong community of the Adi tribes of Arunachal Pradesh. This festival is celebrated in the month of (Lumi) April every year and is celebrated with much gaiety for wealth, good health and universal happiness.

People worship the deity of welfare and wisdom in order to get rid of natural calamities, effects of evil spirits and for good harvest, health, wealth and prosperity. In this festival Mopin, the Goddess of welfare, peace, wealth, prosperity and wisdom is propitiated in grand celebration. It is celebrated for five days prior to sowing the paddy and at a large scale for thanking gods for their providence and for a bumper crops. The primary objective that lies behind this spectacular festival called Mopin is to drive away evil spirits who bring bad luck with them and pose a lot of obstacle. The local folks pray during the festival known as Mopin in Arunachal Pradesh so that even the cursed shadow of any devastating natural calamity does not hit them and they can lead their lives peacefully and prosperously.

 Smearing rice powder in each other faces marks the beginning of the festival and animal sacrifices are the ritual of the Mopin festival. Mithun is a very auspicious animal and are used in animal sacrifice rituals. Rice wine (apong) is also served that are prepared by the women of Galo community. Varieties of meals are served, made of rice which is known as Aamin, meat and bamboo shoot. It showcase the rich traditional culture and preservation of rich heritage of Gallongs along with the other sections of the society irrespective of caste, faith and race.

During the festival the people mostly the women with their traditional costumes, elaborate head gears and multi-coloured beaded ornaments organize the amazing “Popir dance”. Popir is one among the most popular dance forms of Arunachal Pradesh. It is an indigenous dance form. This beautiful dance form shows great resemblance with the Ponung Dance. The dance is mainly performed by young girls. The performers wear white dresses and elaborate headgears. They dance on their best traditional costumes and adorn themselves with multi-colored beaded ornaments.  Forming a circular queue, they create the roaring sound of their rhythmic steps. One group chant the Ja-Jin-Ja and Baryi folk songs and the others complement their songs by dancing.

Pongtu

Pongtu Kuh Festival is one of the major festivals that are celebrated by Tutsa tribe of Tirap District. The Tutsa are a Naga people living in the southern parts of Changlang and the eastern part of Tirap districts of Arunachal Pradesh. Ethnically, the Tutsa are closely related to the Tangsa and were classified as members of the Tangsa.

In Tirap, Pongtu Kuh is not just a festival, but it is a cultural element that is intrinsically woven into the social fiber of the district, uniting people and keeping them close to their roots. The festival pays an endowing respect to their gods and it commemorates the deeds of agricultural gods throughout Jhoom cultivation. They seek the blessings of the Almighty for the tender millet plants in the Jhoom field.  Apart from agricultural motives the carnival is celebrated to respect the feeling of brother hood and through the ritualistic performance they look to encourage the propensity of humanity and tranquility. It is an auspicious occasion for everyone and the tribal community living in Tirap region celebrates it with great vigor and anxiety.

The festival is an annual occasion and it is usually celebrated during the month of April. The people of the Tutsa tribe seek the God Rangkathok’s blessings to ensure the good health of the millet plants in their fields, which are called ‘jhoom fields’. Unlike other festivals where stars and charts are studied to fix the auspicious day, the date of Pongtu Kuh is fixed by the elders of the village. But before they get into discussion the normal collection of pigs, preparation of rice beer and other compilation of domestic animals comes into frame. It is actually an expensive occasion and the villager prepares themselves for the celebration year before an advent of a real date. Once the date is fixed, a whole lot of rituals begin. This festival lasts for ten days immediately after the collection of all the required festival materials. 

The first day called Hawkjam Leijam is characterised by a ritual called Romtam, which is performed by the elders of the house during the evenings. Rice beer is prepared and is poured into a hearth called tongcho. Young boys are engaged in collecting leaves and firewood from the forest. After Romtam, everyone goes to the chief’s house to enjoy dancing.

On the second day called Lomsinga, villagers wear their traditional Pongtu Chom dresses and perform various rituals in the village chief’s house. After the rites they take rice beer, meat, etc. and dance on the bamboo scaffold in front of the chief's house. The Tutsa people wear traditional ceremonial dresses that are known as Pongtu Chom. People who participate in the dance are called 'Samwalong'. They basically dance six rounds clockwise on the ground and proceed towards the house of the second chief of their village by singing the festival song. In the evening, villager see omen on their village and agriculture. They see the omen at first in second chief or Yomue Lowang's house. The rite is called as "Walatachok". Then they proceed to the first Lowang's (Chief) house and see the same omen. After completion of seeing omen, people take rice beer, meat etc. and dance together for the whole night. 

On Lommat Sa, the third day of Pongtu Kuh, young boys collect "Kikanglak"  a kind of fruit bearing branch in the belief that their harvest will be as fruitful. During day time, the "Samwalong" a traditional dance start  after taking meal. They dance nine rounds in the whole village till evening. Then they proceed towards the second chief’s house and come back dancing to the first chief’s house. By this time, the headman of the "Samwalong" again performs a rite on the road. He takes some rice powder and keeps in the middle of the road indicating that nobody is permitted to cross the road during that night. 
The fourth day is called Noktang, and is a rest day for the merry-makers.

On the fifth day, known as the Selak Sa, the Tutsas are back in the field to collect three millet plants. They carry them to their houses and mix them with the hairs snatched from the tails of cows and buffalos. They keep all the four items together in the cane rucksack where they keep their valuables with the belief that it will bring wealth to the house. This particular rite is called "Romtak". However, the household which is having fatal accident or fire accident during the year do not perform this rite. On this day, people invite each other to have rice beer, meat etc. 

The sixth day is the Lakrikhak Sa day, on which youngsters are blessed by their elders. Sephophui Sa, the seventh day of the festival, early in the morning after meal, people proceed to their agricultural field and collect a few selective millet plants destroyed by the pest. They carry them back to their houses and in the evening they burn them with the belief that it rids them of their bad luck.

On the eighth day, or the Sattok Noktong day, nobody is allowed to step out of the house. People believe that going out will neutralise the effects of the millet burning ritual. The ninth day is called Sukanghat Sa. On this day, the villagers visit their agricultural fields and collect a particular piece of wood (they call it 'Suntamlak') and bring it to their houses. At night of the ninth day, they perform a religious rite on that piece of wood to ward off any natural calamity. 

On this last day of the festival called Chamwi Sa, every male member of the family goes to their paddy field early in the morning to receive blessings for a good harvest.

Gumkum-Gumpa

Gumkum- Gumpa is the festival of Puroik community that is celebrated in the month of April for peace and prosperity. Gumkum-Gumpa unlike other festivals is not a mythological based but it is a symbol of joy and peace with the reunion and collective resettlement of Puroik community in particular place hitherto maintained scattered settlement. During the festival, they also showcase their traditional and cultural heritage to other people. They follow Dony-Polo religion but in recent past, many of Puroiks have converted to Christianity.

Longte-Yullo

Longte-Yullo is one of the oldest and agriculturally significant festivals of the Nyishis. It is an indication of new season after which begins sowing of seeds on cultivated fields. Literally, Longte-Yullo means a large wooden barricade/fence which is erected on community basis in the belief that this demarcates the domain of humans and spirits from ill-intended trespass. During Longte-Yullo, the benevolent spirits are invoked for their blessings, so that there may be bumper production of food grains and the occurrence of famines, damage by pests and rodents, drought, landslides, floods, etc, does not hamper cultivation.

The festival also emphasizes on the fertility and multiplication of animal husbandry and human beings for centuries to come. It also commemorates the separation of human beings from evil forces by a barricade that took place from time immemorial. On the whole, Longte is connected with the invocation of benevolent spirits for peace, prosperity and wellbeing of humankind. It was, and is, an organized conscious and deliberate attempt to uphold the pristine and age old custom and tradition.

The unique feature of the Longte Yullo festival is non existence of any priest for ritual chanting as there is no ritual sacrifice. However, an altar decorated with white feather of domestic fowl and bamboo decorated flowers etc on top is erected by the villagers to mark the occasion. The Longte is a festival which does not distinguish any person on the basis of age, sex or creed and it does not involve any kind of bloodshed ritual sacrifices during the course of its celebration.

In the context of the rapid socio-cultural transitions, the celebration of Longte-Yullo festival is a much felt and conscious effort to preserve and promote the unique tradition of the Nyishi community of Arunachal Pradesh for generations to come. With the impact of modernisation, cultural diffusion and advent of administration into the Nyishi society, a particular day is fixed for the celebration of Longte-Yullo; otherwise no particular day was fixed earlier. Rather, it was celebrated during the onset of spring season, clan wise or village wise, in the month of April.

Moh-Mol

Moh-Mol is one of the most important festivals of Arunachal Pradesh. It is a prominent pre-harvest festival celebrated by the Tangsa community of Changlang district in Arunachal Pradesh. Moh Mol is known as the festival of drums, gongs, cymbals and heart wrenching folk songs of the Tangsas. The festival marks the ending of the sowing season and the end of toil and labour in the fields. It signifies the beginning of a new year, a time for merriment, and is celebrated with great zeal and enthusiasm.

Prayers are offered to bring in a prosperous harvest season, and for wealth and longevity of the community. It is also a time to remember the departed souls and pray for them. People wearing the colorful and culturally flamboyant traditional dresses sing and perform folk dances during this festival. The Gong, a traditional musical instrument is played during the celebrations and it is an amazing experience as the sound reverberates through the mystic setting of the Tangsa villages. The indigenous Sapolo folk dance which is the most popular folk dance form of the Tangsa community forms the main highlight of the Moh-Mol festival.

During the festival the Changlang reverberate with drums, gongs, cymbals and melancholy folk-songs deep into the night. The melody, harmony, and exquisiteness of the soul-stirring folk music resonate through the soul, making the Moh-Mol festival of Arunachal an amazing experience.

ASSAM

Rongali Bihu

Bihu is one of the most important festivals of Assam and is celebrated with fun and abundance by all Assamese people  irrespective of casts, tribes or religions. There are three Bihu festivals in a year – “Rongali Bihu” or “Bohag Bihu”, “Bhugali Bihu” or “Magh Bihu” and “Kangali Bihu” or “Kati Bihu”. Each of them is having great significance in the socio-cultural life of common Assamese people.

Spring-Festival or Bohaag Bihu (also known as Rongali Bihu) is the most colorful festival and is celebrated in mid- April. This festival is celebrated to earmark the beginning of an agricultural season. It also marks the start of the New Year there.

The first day of Bohag Bihu is called Goru Bihu (also known as Manuh Bihu). On that day cattle are smeared with turmeric and other pastes, stuck with sprigs of ‘Dighalati’ and ‘Makhilati’ which contain different vegetables. Later they are brought to the nearby ponds or rivers and bathe them with great enthusiasm.. The main festival is observed on the second day where people wear new traditional costumes with traditional jewelry and pay reverence to their elder and also greet their nearest and dearest ones by presenting with Gamosa (hand-woven cotton towels). The Assamese men and women and divide themselves into small groups and perform the traditional Bihu song and dance with the accompaniment of dhol (drums), pepa (buffalo-horn pipe), taka (split bamboo clapper) and tal (cymbals) which is also known as ‘Husori’. During the celebrations, the young girls in the villages put on their traditional attire and sing Bihugeets (folk songs). These gatherings of young girls singing Bihugeets and dancing are known as the Mukoli Bihus.  Various Assamese delicacies are prepared out of which Pitha (dish made of rice powder, wheat flour, coconut, sesame and jaggery) is the specialty.Thus gay spirit of spring marks the celebration of Bohaag Bihu, which continues for several days. Although the festival is observed for 7 days, the celebration extends for about a month.

Rongker

Rongker is basically an annual springtime festival observed by the Karbis of Assam. It is celebrated in the beginning of Ningkan Kimi (Karbi New Year). It is observed in order to appease the local deities, associated with the welfare of the village and their harvest, and also to get rid of all evil happenings. It is usually celebrated in the first week of April but different villages may celebrate it in different times according to their convenience.

Various rituals are performed during the Rongker festival so as to propitiate different gods and goddesses for the well being of the entire village, the elderly male folk organise Rongker so that people could be free from diseases, natural calamities for the entire year. They pray for a good harvest too. No females are allowed to take part in them or come near the place of ritual arena. Also every agricultural activity is stopped during this festival and no one is allowed to leave the village.

The main part of the festival is performed in an open field, where a thatched roof is collectively constructed by the villages to provide sitting accommodation for the participants. 10 earthen altars against all the deities are installed in the eastern side of the site where the festival is to be held. They are constructed in a row heading south-north direction and named after the deities. The shape of the altars is made in such a manner so that the respective gods can rest there comfortably. Althouth 12 deities are worshipped, only 10 altars are set up since Hemphu, Mukrang and Rasinja are regarded as brothers and sister and they share a common altar. A gourd with tapering mouth full of the first made rice beer is placed on the altars in the name of the respective deity. Although except the gourd full of rice beer, nothing else is placed on the altars, however, two small branches of bamboo are erected on the altar of Ningding Sarpo, a few branches of Basil and a few bamboo sticks are erected on the altar of Murti and a branch of Fongrong (a kind of tree used for worshipping god) is placed on the altar of Arlock.

The festival lasts for three days. All the villagers contribute in cash and kinds and donation are also collected from the neighbouring villages in order to meet the expenses of the rituals. The festival is divided into four major parts. During Sadi phase all the local deities are worshipped and invited through prayers to their village. Then the Karkli phase is started. Here the deities are worshipped in two ways – Kibo-kaba, offering of meals to the deities and Koia-abida, offering of areca-nut and betel leaves to the deities. The entire man-folk take part in the festival. They gather in the particular site in the morning with all necessary items required to worship. The main task is performed by the Kurusar, the main priest. He is assisted by some other religious specialists, the village headman, an official of the Karbi Kingdom, the youth leader of the village and a few elderly villagers well versed in worshipping the deiteis. It is not mandatory to take bath before performing the rituals but they must be purified by sprinkling water with the leaves of the sacred basil. All the sacrifices are made in the names of the deities except for the deity Bamun, who is vegetarian. Then the thek-kere, the religious specialists predicts the future of the village at the heart and intestine of the sacrificed animals. At the end of the rituals a feast is organised.

On the night of the second day, the Rongphu-Rongling-Kangthin starts. It is also called the Ajo-Rongker and performed at the night of the second day. In this part, the evil spirits are driven out from the lower to the upper part of the village by way of dancing. An altar is made at the end of the village road and a chicken is sacrificed in the name of Ajo-Angtarpi.

 The festival ends by the Langhe Rongker part on the third day of the festival. It is performed near a ghat by making an altar and sacrificing a cock in the name of Arnam-teke, the tiger god, to prevent tigers from attacking.

Baishagu

Bwisagu or Baisagu festival is commonly celebrated by the tribe of 'Boro Kacharis' of Assam and it is the famous festival of the Boros. In Assamese language it is called as Bihu. The Bodos call this popular festival as Baisagu, which means the start of the New Year. Baisagu is a Boro word which originated from the word "Baisa" which means year or age, and "Agu" means starting or start. Hence, Baisagu means the starting time of the year or age. Famous for its myriad colours and merriment, 'Baishagu' is generally celebrated by the Bodo Kacharis during mid April. It is the most cherished festival of the Bodo tribe and is also celebrated it as a springtime festival at the advent of the new year.

The first day of the Baishagu Festival in Assam begins with the worship of the cow. The very next day syncs with the first day of the month of Bohag of the Assamese calendar. The appropriate gaiety of the Assam Baishagu Festival starts with the young people in each family respectfully bowing down to their parents and the other elders. The supreme holy being of the Boros is Lord Shiva or Bathou who is worshipped on this day. The deity is with offerings like chicken and rice beer. In the Baishagu dance there is no limitation for any age or sex, and everybody can join in their respective groups.

Merry making is the integral part of this Bodo Festival. Music and dance become a regular feature. The Bagarumba dance is typically performed during this festival and it is the most attractive dance of the Bodo community.Girls alone, dressed in dokhnas (draped skirts) chaddar (cloth used as a bodice) and jhumra (shawls), perform this dance (also known as Bardwisikhla) accompanied by men playing traditional musical instruments like the serja (a bowed instrument), sifung (flute), tharkha (a piece of split bamboo) and khum (a long drum made of wood and goatskin), as they utter “bagurumba hay bagurumba”. Although it is cheerful and creates a festive mood of much gaiety and merriment providing the girls with relief from their normal hardworking village life, it is also serious, and the lyrics that accompany it are a simple description of the world of nature.

The purpose of the dance is to appease the Bodos’ supreme god Bathow, for whom the Sizu tree is a symbol. It is also called the Butterfly Dance as the girls look like pretty, flighty butterflies as they dance with their arms outstretched, their shawls creating the impression of wings.

The last date of the month of Chaitra is called by the Bodos as the Bwisâgu for the cows or cattle. On that day the Bodos leads the cattle to the tank or the river for bathing. Before taking to the river or tank the cattle are offered paddy and horns and hooves are smeared with mustard oil. The body of the cow is routed with black marking with a mixture prepared from black ashes and mustard oil, using the stem of the Eri tree as the marker. The cows are also garlanded with the garlands made of gourd and brinjals. Before taking them off the cowshed the owner pays respects to them. While leading the cows to the river for bathing the cow herds sings the songs beating them lightly with the "Dighalati" plant. After taking away the cows from the cow shed, the shed is cleaned. The old ropes(phaga) are replaced by new ones.

Towards the end of the Baishagu festival community prayers are offered at the garja sali, a place of common worship, located outside the village in the corner of a grazing field.

Manipur

Cheiraoba

Cheiraoba is the new year of the Meiteis of Manipur. It is a traditional festival celebrated on the first lunar day of the lunar month Sajibu (March/April) and so it is also popularly known as Sajibu Cheiraoba. Sajibu and Cheiraoba are two different words implying two different meanings: - "Sajibu” indicates the first season out of six seasons to make a year and "Cheiraoba" indicating the end of the year and beginning of a new year according to Meitei calender.

Family which is the smallest unit of a society holds the central position in the celebration to bring peace, harmony and prosperity for the family. It touches on all aspects of life with its essence be it the body mind, spiritual, social and emotional desires. 

It is believed that on the first day of Sajibu month (April) the cosmic Universal God -Sidaba Lainingthou Sanamahi (Immortal Almighly) stays sitting on the atlar of the house (south west corner) waiting for the offerings from his devotees. This day is a rare and most sacred day of the year for on this day the honest devotees of Lainingthou Sanamahi of seven yeksalais (clans) of Kangleipak do offer of different varieties of vegetables, fruits and flowers of the new season to Sanamahi, Laimaren Ima and Imoinu Ima and other spirits of the land and pray for the welfare of the coming year and seek the grace of Almighty God. 

Preliminary works for the celebration are done well ahead of the day of the festival. Such as the cleaning of the house and furniture and even utensils of the kitchen and shopping for purchases of new clothes for parents, brother and sisters etc. 

The ceremonial part starts early in the morning. The women of every house prepare Athelpot containing fine whole rice, raw vegetables of different kinds, fruits and flowers of the new season. Athelpot is meant for offering to Lainingthou Sanamahi and Leimarel Ima Sidabi at the altars placed on southwestern corner and middle north corner of the house respectively. Prayers are made by all the members of the family. Then the offered foodstuffs such as rice and vegetables etc. will be are cooked and also make different varieties of dishes by female members of the family. The cooked food are placed on a round-cut plantain leaves and are offered to Emoinu Ima at the fire place of the home and the same food are offered at the gate of the house to the god spirits known as Hanu-Kokchao and Hanu Leikham with a prayer not to disturb the happiness and to defend the family from sorrows and difficulties during the whole coming year. After these offerings, all the members of the family dine together and varieties of foods are also shared with the neighbours to get different tastes of different families.

In the evening people of both genders male and female, young and old and children put on fine clothes and climb nearby hills where they worship the gods and goddesses of the locality, sometimes Siva-Durga, Panthoibi etc. Younger people mainly married women go to their parents at the evening and offer new clothes to their parents, brothers and sisters and seek their blessings. Thus they revere their elders with love and respect. This is a social event with a motive of love and unity. 

Meghalaya

Shad Suk Mynsiem

Shad Suk Mynsiem also known as the 'Dance of Contentment' or 'The Dance of Joyful Heart' is the annual spring dance that is performed in relation to the agricultural cycle is celebrated in the month of April. The locals perform the dance of gratitude to mark the onset of the sowing season and bid farewell to the harvest season. This colorful festival of Meghalaya is in fact a thanksgiving festival celebrated during the season of spring all over Khasi hills.

The female performers draped in orthodox grabs accompanied by the men equally well-dressed execute the Shad Suk Mynsiem dance with utmost sincerity and dedication. To add a distinctive flavor of jubilation and elation, drums, flutes and pipes known as 'Tangmuri' are also played. Drums, flutes and cymbals pick up the tempo in a corner of the arena and the male and female dancers in two separate circles, the women in the inner while men on the outer begin their ritual steps.
Young virgins keep their eyes downcast and dance with minimum body movement, arms loose from the shoulders, body straight. Forward and backward and sideways they shuffle, toes bent as if to grip the ground. They turn as they dance, around the circumference of their circle, and seem to revolve as they move. The men, in sharp contrast, do an energetic, swift and galloping movement around the outer circle, slowing down and speeding up with the rhythm of the drums. At a change of beat they stop and resume and they move clockwise and anti-clockwise, always assuming a posture of "protecting" the women within the circle. The dancers moves faster, as the end of the 'Ka Shad Suk Mynsiem' draws near. Female child dancers retire and the women's circle becomes smaller. They engage in mock combat and sword fights and the women carry on their dance, perhaps at a quicker tempo, and the dance comes to an end as the sunset.

The Shad Suk Mynsiem in Meghalaya has significance in terms of tradition. The eternal fertility cult is represented through this celebration. The women play the part as receptacles of seeds and bearers of fruit and the men as cultivators, who provide the seeds and protect and nurse them till the crop is harvested. All in all, this festival is marked by the contending feeling of thankfulness and appreciation and holds a special position in the hearts of the Khasis of Meghalaya. 

Spring Flower Show

Spring is the season of colors which not only glorifies the nature but also touches the human heart. The change in nature is mostly seen in this season. All the trees decorate themselves with beautiful green colors and the floral trees bloom with beautiful flowers. Flowers bring color and fragrance in life and the riot of colors play a different tune in nature then. Thus Spring Flower Show of Meghalaya is one of the mega festivals of Meghalaya is one of the most enjoyable non-religious festivals of the North-East that is celebrated in the month of April. 

Shillong, well-known for its natural delights, is absolutely regal in her splendour during spring, the season of the festival. No wonder that, during this time, Nature-lovers from across the country and photographers from various parts of the world head to Shillong to relish and capture her intoxicating sights, smells and sounds. Along with the enormous collection of flowers and herbs, agricultural products like nuts, jellies, jams and other high breed plants are also exhibited there. Marketing of these plants and flowers is also an integral part of this exhibition.

Archery Competition 

Archery, the oldest sport of India, has always been associated with history, a sport of valour and courage, a sport of great warriors of the country. People of Meghalaya have been using bows and arrows since long back, as far as history can recall. These were the weapons used to defend themselves and their territories from the enemies. The Khasis and Jaintias had no regular army. So each competent men were trained in the art of war who could rely to the call of duty in time of distress and need. Hunting of wild animal to feed their families, in times of peace and tranquility, was a regular feature. Consequently, all young boys were expected to be good in the use of bows and arrows. Youth were well trained in the art of archery and were practiced regularly. They also took great pride in showing off their art and skill, whenever opportunity arose. In olden days, it was perceived to be a shame for any young boy who did not know the use of bows and arrow.

With a notion of having superior arms and greater number of arm forces the  British regime army tried to crush the armed struggle of the freedom-loving Nongkhlaw people under their patriotic chief, U Tirot Sing. They thought that they would be able to suppress the few hundred tribal natives who were armed with only the conservative bows and arrows. However to their dismay, the tribal community confronted the Brtitsh army and excelled in their jungle war fare. Today the state of Meghalaya holds a traditional archery competition every year to commemorate the fore father.

For entertainments, the state has the annual archery competition organised by the Aaphira Archery committee to commemorate the uprising of the Khasi king, U Tirot Singh against the British rule in April 1828, for the revelers to escape from the day-to-day monotony and the boredom of life. The objective of this competition was to trap the local talents, and agreed that this unique event was an occasion for all the people of Khasi to come together and know each other. It is an event that pushes for national integration and fostering of brotherhood.

The Meghalaya Archery Competition is celebrated every year in the Polo Ground of Shillong which is situated in the East Khasi Hills in the month of April or May. It has become one of the most famous, yearning and the unique festival that is celebrated in the state. This festival not only lures participants from different corners of India but also attracts the attention of many visitors who come down to Meghalaya to witness this mega occasion. 

Nagaland

Aoleang Monyu

Aoleang Monyu festival is the biggest and most significant festival of the Konyak Nagas of Nagaland. According to Konyak Calendar, it is celebrated in the first week of Aoleang Lee (April) every year since time immemorial. Aoleang is a vibrant spring festival and of great cultural significance for the Konyaks.

The villagers celebrate the festival  after completion of sowing of seeds in the new fields and to marks the end of the old year and to welcome the new year beginning with spring. Prayers are offered to get blessings from God “Yongwan” for a good harvest. The Aoleang Monyu has six days of celebration. Each day of the celebration has its own particular name and significance.

The first day of the festival is called "Hoi Lai Yah Nyih" which means the preparation day of the Aoleong Monyu. On this day every arrangement is made for the Aoleaong, like collection of firewood, banana leaves, vegetables, prepare rice beer and weave new traditional cloths and ornaments. On this day, every family also partakes in the ritual of soothsaying, where the head of the family goes to the jhum field and sacrifices a chicken and sprinkles its hot blood on the "Wumjong" altar with an invocation to the supreme Power for helping to grow crops well. By taking out the intestine, he predicts the future of his family. A leg of chicken with food is given to the neighbor of the new jhum field of that year. The food that is carefully packed by the leaves are brought home and are given to the family members after the prayers and ceremony. On that day too, a stage called "Aoleang Wakam" is constructed in every "Pans" Morungs for the dancing parties.

The second called "Yim Mok Pho Nyih" is spent searching and gathering domesticated animals that would be killed in the festival. In addition to that young boys those who have not yet joined in head hunting are taken to the jungles for proxy head hunting. On their return from the jungles, young boys and girls are forbidden to attend the next day.

The third day is called "Yim Mok Shek Nyih" which means the day for killing of animals. On this day, the signal is given for the festival to start by hoisting of well decorated Bamboo Flag "Koiphong." Right after the hoisting the flag, young men start beating the logdrum and go to their own houses to kill the animals. The entire men gathered at the Morung have best chosen food and rice beer before they go to their houses. The youngsters between the age group of 15 to 20 years jointly kill some domestic animals and take the meat to their parents after they enjoy the day.

The fourth day called "Lingnyu Nyih" is the most important and lively day amongst the six days of Aoleang Monyu. On this day, men and women wear their beautiful traditional dresses, headgears decorated with feathers and wild boars tusks, and ornaments. They spend the whole day in community feasts, singing, heavy drinking, amusements, dances and endless merry making. Every house prepares the best feast and shares it with friends, relatives and neighbors. In the afternoon, all the men go to the main entrance gate of the village and have a feast there and teach the young men the art of head-hunting. On their return from the place called "Pejong" which means entrance of the village, the men group themselves according to different Morungs and start dancing. Led by their leaders, they visit each other’s Morung and express each other’s good and bad qualities through songs. The normal themes of the songs are the victory over the enemy, asking Almighty God for bountiful crops etc. The dance party appears to hold enemy’s heads in their hands and display in front of others Morung as a display of victory over their enemies. In the evening, all the groups gather at a place called "Shaochong" where the heads, legs and hands of enemy are kept. All the groups dance together and fire the guns. The old and young men who can shoot the gun go to their own houses with loaded gun and fire in front of their houses to signify the "Lingnyu Nyih". Thus the ancient headhunting ritual of the Konyak Tribe is re-enacted during this day.

On the fifth day called "Lingha Nyih," is observed by honoring and meeting each other’s families and relatives, and remembering the loved ones who have passed away. On this day families visit the burial sites of their dead relatives and pay their last homage to the departed souls. A special feast is arranged on this day to renew the friendship made by parents and to make the friendship last for posterity amongst the descendants. They also visit permanently declared household friends and exchange best prepared food items.

On the last and final day called "Lingshan Nyih," the day is spent in cleaning the village and houses which were made dirty during the Aoleang celebration.

Monyu

The phom tribe has four main festivals each having unique significance. However, of all the festivals, Monyu is the most well-liked, biggest and the most important traditional festival, that falls in the month of April every year soon after the sowing season. It is a six day festival, which marks the end of winter and onset of summer or monsoon. One or two days before the festival, its arrival is signaled by beating log drums with a distinct tune called Lan Nyangshem. The priests or the village elders perform a ritual and predict whether the festival would bring a blessing or a curse. In case the prediction shows a sign of dangers, the villagers are warned to be careful during the festivity. Monyu is the time to bid farewell to the ongoing year and heralds the dawn of the New Year. It is also the time of prayers and dedication for the sprouting crops that are already sowed.

The main feature of the Monyu is the occasion when the male members of the family shows love and renewal of affectionate feelings towards their married daughters or sisters by presenting them the purest of the rice beer and specially prepared food. Such conduct reflects the general status of the Phom women that "they are respected and honored". Planning and decision relating to community welfare to be implemented throughout the years are also decided during the festival. The six days long festival follows a circle of ritual and activities which may be categorized day-wise.

The first day is the day for over all preparation. Besides preparing of domestic chores every household go to collect wrapping leaves and bamboo’s, which is called "Shongten-Laiphen’.
On the second day compulsory brewing of all kinds of rice beer is done. The third day is meant for the subjective age-group from oldest down to the youngest. They gather together and feast amidst dancing, merry making, singing folk songs  etc. Thus the day is named "Aiha Okshok". 

The fourth day as "Chingi Okshok" is practically meant for general festivity and also the day of arrival of guests from neighboring villages. On the fifth day called "paangmohah," there are parties of young and old men and women wearing their respective colorful costumes and indulge in drinking, dancing, celebrating with friends by making each moment of the day a memorable and joyous day.

The last day of Monyu is another remarkable day. The elderly people feast by exchanging a jug of purest rice beer and meat etc. The young villagers feast together at the outskirts of the village. The most common game played during the last day of the festival is "Swing" made out of wild rope locally called "Shakok Vu." The whole process is carried out in a ritualistic manner.

Kundang Lem

Kungdang Lem is observed in the eight month (April) of Chang Calendar. This festival is observed for five days only. During the first three days, materials for construction of field huts in Jhum cultivated areas are collected and the area is tested on the fourth day. On the fifth days the relatives collectively go to the fields for construction of the huts. Thereafter, in the evening, feasting take place at home after they return from the fields. The sixth day is also kept for feasting. The seventh day is observed as “Aolaak Jaanbu” – planting or raising a kind of tree which bear bunches of sour fruits.

Tripura

Ashokastami 

Ashokastami festival is a popular festival of Tripura and is celebrated with great vigour. Since the main population of Tripura is Hinduism, the deities and pattern of worship is also very much akin to the Hindu style. But still Tripura has a considerable tribal population who follow their own culture, rituals and customs and these have also gained substantial prominence in the district. Perhaps this is the reason for which Tripura is known as the laboratory of exotic cultural synthesis. 

Ashokastami festival is observed in the month of March and April as per the movement of moon, which is also termed as 'Tithi'. The tithi actually falls in the month of Chaitra of Hindu calendar, on the eighth day of waxing moon period. Tribal folks of Tripura are mainly animists and follow distinct style of worship. They mainly worship gods and Goddesses in their animistic form. Their beliefs are based on the principles of their sacred book, Ochai. The book also mentions the significance of Ashokastami festival. The festival is accompanied by a huge gathering and cultural intermingling. People belonging to different caste and creed participate in the festival and cherish it with great enthusiasm.

The festival is mainly associated with the holy dip in the sacred river. During Ashokastami festival, the devotees take bath in the consecrated river of the Astami Kunda. The ritual is believed to bring blessings of God. Celebrations and fairs are organized at several holy places and temples. Unakoti hold in a distinct position in the celebration of this festival as it is considered as an immensely significant and sacred festival at Unakoti, situated in the Kailashahar subdivision of Tripura, and numerous devotees celebrate it with utmost devotion. Thousands of devotees from different regions gather at Unakoti during Ashokastami festival to perform rituals and take a holi dip in the water of Astami kunda. Bathing rite is a special function at Unakoti which is actually the main object of gathering of pilgrims at Shivaratri, Makar Sankranti and Ashokastami Mela. Apart from pompous celebrations, special worships are performed for the deities engraved on the hill rocks of Unakoti. Grandeur and extravaganza can be aptly witnessed during the celebration of this festival. Ashokastami festival has gained further significance owing to the warmth and togetherness it imparts among the people. 

Garia Puja 

The Garia is a community festival. It is a harvest festival that is celebrated on the seven day of the month of Baisakh that usually falls during the month of April and is also another important festival for the ethnic tribals of the state. Garia is the compassionate deity of the household, so in order to keep the house in order and ensure peace and serenity inside the home; people worship Garia and celebrate this Puja with dedication and efficiency. People adore Lord Garia for his eternal power. Garia Puja is celebrated in Tripura because the God Garia is supposed to provide livestock, peace, children and wealth. Thus Garia is a popular deity whom the Reangs pay reverences every year in the Chaitra-sankranti day, which lasts for seven days up to the 6th Vaisakh.

The celebration starts from the last day of Chaitra. It is a ritualistic festival performed to seek the blessings of the god for prosperity and peace. This festival is celebrated in a traditional way by the people of Tripura and celebrated throughout the state with a lot of splendor and joy.

A bamboo pole that symbolises the Lord Garia, the deity of livestock and wealth, is worshipped with flowers and garland. Consequently a green bamboo pole measuring 1 meter 30 cm in height is decorated with the floral designs around it. It is tied by the threads of white and black colored cotton. A garland of cotton also is hung at the top of the pole (it is called Keda), which is planted in the ground when a banana leaf is placed in front of it. Chanting the mantras the Aouchai sacrifices the fowls and eggs along with the fruits. At last wine is served to the deity. It has been found that the symbol of the deity is carried from the house to house by a good number of devotees on request. The members of the caring party of the Garia begin to sing and dance with the sound of drum rhythmically. The songs are more or less erotic in character, but it is known from the song that the blessings of the day deity is necessary to relief the sufferings and to increase the production of crops.

Sacrifice of cocks is an important feature of the Puja. According to the age old tradition, the fowl is sacrificed before the deity and the blood of the fowl is sprinkled before the Lord to get his blessing. The performance of the Garia Carnival is in agreement to the Ochai instructions. During the festival no one is allowed to cross the shadow of the symbolic god Garia, in fear of making him annoyed while doing so. Another equally important feature is dancing and rejoicing after the Puja. The Garia dance is very popular among the Tripuris and the Reangs. Symbolic of the worship of the deities as well as of the socio-economic activities of the households, these dances represent hunting, fishing, food-gathering and various other activities. During the Garia Festival the children play drums, sing and dance before the Lord Garia to appease him.