celebrate the Luira festival from the 27th of January to the 31st of January while in other villages the celebrations last till the first week of March. But the general principle of the festival is all the same. Despite mass conversions to Christianity, Luira remains the greatest agriculture festival celebrated by the Tangkhuls till today even though certain modifications have taken place vis-à-vis the past.

Despite mass conversions to Christianity, Luira remains the greatest agriculture festival celebrated by the Tangkhuls till today even though certain modifications have taken place.

On the first day of the festival, animals, generally pigs and cattle are killed. Almost every household kills or a pig is shared by two or three families. This is why people sometimes call this festival a ‘pork eating festival’. Every kitchen is full of pork hanging like decorations, with even poorer families having at least 20 kgs of meat. During this festival in Nungbi Village, every household has to cook pork in huge quantities at a time, of around 15-20 kilograms, in a specially made earthen pot called ‘hamlei, which translates as the biggest pot. Cooking in this special hamlei is significant because local people believe that this pot adds a flavour and taste to the meat, which makes the feast complete.  It is not just a belief that the taste differs from cooking in other pots, but it is a reality that the taste is different.

On the next day, the Awunga and Awungva (chief and his wife), a title equivalent to the English word King and Queen of the village, symbolically sow different food grains like paddy, maize, peas, sesame etc. in a small area exclusively reserved for this ritual. Before the Awunga has sown, he will appease God, speaking on top of his voice: “Oh... the creator of heaven and earth let the people of Nungbi Khullen begin the movement of the house and the field for this year. Oh may the crop of the year will be fine, beautiful, attractive and fruitful. May we have a bumper harvest this year”. The ceremonial name of this ritual activity is known as Shimlui-kathui, which translates as the beginning of the movement of the house and the field.

If this practice is stopped it would lead to the degeneration of culture and deduction of the social peace and unity which is bound to this festival.

After this ritual ceremony, a grant feast is organised and every household eats outside the house. The Pastor or elders will pray for the whole village, using a mike, and every household joins in. It is a beautiful thing to see all the 400 households eat together and neighbours sharing their dishes. This signifies unity, love, peace and harmony. At this time no one is allowed to move in the village except to eat, if anyone is found engaging in labour he or she will have to pay a fine and is also mocked. After the grand feast, the villagers gather in the village ‘ngareophung’, a place where various traditional games and sports are held. From time immemorial the villagers have been practitioners and admirers of sports and games. Most games and sports practiced in the village are of the outdoor variety played not only for honour or championship but also for amusement and pleasure. Traditional folk songs, singing and folk dance competitions, wrestling, long jump, high jump, tree climbing, javelin throw, racing, cock fight, catapult shooting and tug-of-war by different age groups or localities are held. Although the games may be played by a few, these are surrounded by a huge crowd of people. There are games exclusively for boys and girls. Among the games the tug-of-war is worth mentioning for its connection to the religious beliefs and the wide participation of the people. Rope-pulling signifies the pulling of a good harvest during the year to follow. In this, they pull the rope as though they are pulling in a bumper harvest and wealth of the people. With the coming of Christianity in the 19th century, the village has converted to Christianity in totality and there are no longer people following the traditional religion in the village. Interestingly, however, some traditional rituals are still in practice. For instance, my friend’s mom was feeling sad because she thought that they will not have a good harvest this year because she was late for the games. She thought that none of their family members had participated but she was relieved when she found out that her daughter had taken part in the rope-pulling. One of the most interesting parts of the festival is ‘Khamahon.’ It is held in the early evening; until dawn all the unmarried girls and men, guided by the village elders, sing tradition songs. Sometimes it is just a shouting of “ho ho ho” and “eng eng eng” but they sing beautifully with different beats and tones, one after another. Everyone can participate but with the condition that he/she should wear a traditional dress. Through their dresses and ornaments one can observe a person’s wealth and standing. It is also customary among the Tangkhuls that married sisters visit their brothers on this occasion and upon departure they are provided with presents especially meat. 

Danny Shaiza, the former Member of Legislative Assembly 44/AC Ukhrul, Manipur attended the Luira festival as the Chief Guest and Jubilate Kazingmei, the Director of Voluntary Village Development (VVD), Ukhrul, and the President of Tangkhul Shanao Long (Tangkhul Women’s Union), S.C Ringluiwon were the guests of honour. Relatives and outsiders are invited and welcomed to the village and are lavishly entertained. Luira Festival is also a day of the village fair where selling and buying continues throughout the day. 

There was a hot debate on the account of the economic aspects of killing many domestic animals where it is argued that it is a huge economic loss to the village which affects both directly and indirectly the economic stability of the village. On the other hand if this practice is stopped it would lead to the degeneration of culture and deduction of the social peace and unity which is bound to this festival.

There are numerous traditional festivals among the Tangkhuls out of which only two to three are celebrated by the masses. These include Luira Phanit, (seed sowing festival), Shomkhap Phanit (festival on the completion of plantation) and Chumpha Phanit (festival after harvest). These traditional festivals are losing their essence mainly due to Christianization, westernization and modernization. It is a critical time to ponder about the importance and preservation of these festivals as they are about the rich heritage of the village, which should not be forgotten. 

We can witness a decline in the charm of traditional festivals today as traditional games, folk songs and dances are no longer given the same importance as in the past. Thus, it demands importance to establish relations between the traditional and modern aspects of society so that the ancient culture is not only preserved but is also renewed and enriched.

Khachungla Tangvah