NYOKUM - YULLLO MYTHOLGY :- The Nyishis believe that the Universe was created millions and millions of years ago from a ‘nothingness’ called ‘Jitni Jema’ or ‘Mimi Mama’. This was followed by another period called ‘Korium Kol’ or ‘Koyum Kol’. There was no beginning, no end, no light, no sound and no life during that time. That is why it was called ‘Korium Jimi’, ‘Kolo Jerna’. Perhaps it was nothing but a gaseous mass. There was no separation of the Earth (Siichi) and the Sky (Nyedo) and other Planets and Stars. Slowly and gradually the Earth and the Sky were separated but it was in a viscous (jelly like) shape called ‘Chit Rullum’ (‘Siichi-Chit’) and ‘Dot Rella’ (Nyedo-Dot). Life did not appcar till this stage. Donyi (Nyedo-D onyi) or the Sun was created first. When the sunlight began to appear called ‘Ujii Dola Jiqp’ and air started blowing called ‘HojPada Miqp’, the solidity of the Earth was formed, by separation of land in the shape of valleys, hills and mountains and water in the form of river, lake and ocean. Living things started appearing on the earth. This is called ‘Chiit Chigar Garlin’ and. ‘Dot Doiar Garlin’. The first human being was created called Chitu (Siichi-Chitu) and her offspring was called Tani (Chitu-Tuni). Hence, Tani literally, means man. ‘Nyikum Tani’ was the first man. He married with natural objects like heap of leaves, leeches, insects, birds, animals and frogs. Perhaps, these marriages of Tani (man) speak of the evolution of mankind. The different stages of human evolution is called Pyoi Tani, Nyai Tani, Nyima Tani, Nyikum Tani, Nyiya Tani etc. Lastly when Nyikum Tani married with ‘Donyi Yai Chumji’ and thcn with ‘Jiit Aane’, he became a perfect human being called ‘Nyidar Tani’ or ‘Nyiya Tani’. But he had to struggle hard for his existence in the midst of hostile surroundings. Abo Tani when he married with ‘Donyi Yai Chunji’ daughter of ‘Ayu Donyi’ they had a child. ‘Donyi Yai Chunji’ asked Abo Tani to bring her younger sister ‘Donyi Ludi-Luryo’ for baby sitting, from ‘Donyi Neg-Naamlo’ the abode of Sun. There were two routes for going to the ‘Donyi Neg Naamlo’ . One was ‘Hachi Sekho’ the wrong path, which passed through the land of poverty, misery and sorrow where ‘Yoma Tada’ the supreme deity of poverty lived. Another was ‘Haat Sekho’, the right path, which passed through the abode of happiness, where all benevolent Gods & Goddesses dwelled. ‘Donyi Yai Chunji’ advised Abo Tani to undertake his journey to ‘Donyi Neg Naarnlo’ through ‘Haat Sekho’. But Abo Tani ignoring the right advice of his wife took the journey through Hachi Sekho. He came across with Yoma Tada and made friendship with him. He was induced to exchange all his beautiful dresses and valuable ornaments with that of Yoma Tada’s lugly and cheap dresses, made or wood and bamboo. Abo Tani having exchanged with the wretched dresses of Yoma Toda realized his mistake. He was ashamed of proceeding further to the Donyi Neg Naamlo. He returned home in a pathetic condition. Seeing this, Donyi Yai Chunji was very sad and angry. More so, because Abo Tani did not listen to his wife’s good advice. So she told Abo Tani that she would no longer remain as his wife and went back to her parent’s home, ‘Donyi Neg Naamlo’ with her baby, leaving Abo Tani alone on the earth. Abo Tani having lost everything and out of frustration, threatened to destroy the universe. This threat had fore shaken the universe. Both malevolent and benevolent Gods and Goddesses (Uyus) were all in panic, as their very survival was in question. At last ‘Hib-Gyob-bo‘ the God of creation, cooled down Abo Tani’s anger and advised him to re-marry with ‘Jut Aane’ or ‘Jikum Aane’ the younger daughter of ‘Ayu Donyi (Sun)’. ‘Jiit Aane’ was the most beautiful lady in the universe. Her charm and beauty attracted everyone but no one succeeded in marrying her. Abo Tani with the help of Hib-Gyob-bo applied a trick and succeeded in conceiving a baby in the womb of ‘Jiit Aane’ without physical contact. When the news was spread that ‘Jiit Aane’ was pregnant, all the malevolent sprits (Uyus) claimed the baby to be theirs. ‘Abo Tani’ also claimed to be the father of the baby but nobody was prepared to accept this. Therefore, a series of competitions were resorted to amongst the claimants to prove themselves to be the actual father of the baby. In all competitions, Abo Tani defeated the Uyus. Even then, ‘Jiit Aane’ was not ready to accept Abo Tani as her legal husband. In the meantime, the baby (a male child) was born. ‘Jiit Aane’ declared that the baby would find out his father himself. So, Abo Tani and all other claimants were gathered in one place. All of them lined up in sitting position. The baby crawled from one end to the other and climbed up on the lap of Abo Tani who was sitting at one end of the row. Thus, the baby recognized Abo Tani as his father and rejected all the Uyus. Finally Jiit Aane had to accept Abo Tani as her husband. However, the enmity of malevolent Uyus with Abo Tani did not end here. They continued to plot against Abo Tani to finish him and his son once and for all. Being aware of the fact that the life of Abo Tani and his future generations were in danger, ‘Jiit Aane’ asked Abo Tani to go down to the earth along with his son and make place for human race there. Thus ‘Jiit Aane’, sent down Abo Tani to earth alongwith all necessities required by human being. All the domestic animals like Mithun, Pig, Goat, etc, and other wealth sent with him were in the form of soul only. These were put in different containers called ‘Pobum’. ‘Jiit Aane’ advised ‘Abo Tani’ not to open any of the ‘Pobums’ on the way till he had reached his destination on earth. But Abo Tani, out of curiosity and temptation, opened and peeped into the ‘Pobum’ on the way. The souls of domestic animals cried out of the ‘Pobum’ and the attention of the Uyus was drawn. As a result, the Uyus also followed Abo Tani to the earth with malicious intention of harming him. Then ‘Jiit Aane’ became annoyed with Abo Tani for he had committed a blunder again. However, ‘Jiit Aane’ realised that whatever Abo Tani had done was for the sake of maintaining inevitable relationship between the Uyus and human beings on earth. Therefore, she ordained between Abo Tani and the Uyus that (TENIN DEDBO HE POMIN YULLO NO RUI PURAM DELAKA, POTE YULLO NO SEB PURAM DELAKA, TIRII AAT NYOK UYU NO BINTU PURAM DELAKA, PUNU AAT NO TEB PURAM DELAKA, SOTU-TAM NO KIPU PURAM DELAKA), those Uyus (malevolent God) who were angry and hungry upon Abo Tani’s life should take Mithun, Pig, Goat, Chicken, Dog etc. from Abo Tani instead of his life. Thus, as per the ordain of ‘Jiit Aane’ (Mother Sun), the very survival of Abo Tani‘s human generations (Human race) was saved by offering domestic animals to the angry and hungry Uyus (malevolent spirits). Therefore, the descendents of Abo Tani perform animal sacrifice as and when human life is in danger. The sacrifice is also resorted to when there is natural calamities caused by malevolent Uyus. While performing puja, the priest (Nyubu) invites all malevolent Uyus through chanting mantras and appeasing them, by giving life of animal instead of human life and all benevolent Uyus are offered sacrifice for saving human life and taking care of mankind. The Nyishis, hailling mainly from five major branches (phratries) called- Achi Dopum, Pai Dodum, Paryo Dolo, Pako Nyibi and Anya Hari, believed to be the children of ‘Aato Niya’ who was the son of ‘Abo Tani’ and the only issue from ‘Jiit Aane’ the daughter of ‘Ayu Donyi’ the grandmother Sun. As per the belief of the tribe, the Universe is divided into three worlds- ‘Shiichi’, ‘Nyedo’ and ‘Uyu’ or ‘Oram Nyoko’ ‘Siichi’ is the dwelling place of man, animals and plants; Nyedo is the abode of God and Goddesses and other celestial bodies and ‘Uyu’ or ‘Oram Nyoko’ is the place meant for the life after death. It is also believed that there are numerous deities and spirits on earth. These are the deities and spirits of mountains, rivers, forest, animals, crops, household and so on and so forth. Some of the spirits are benevolent and others are malevolent. The Nyishis believe that human being can live a life of peace and prosperity on this earth only when a perfect harmony is maintained between Man, God and Nature. They also believe that prosperity and happiness can come to a man when God and nature are pleased. Misery, hardship and natural calamities like famine, flood, drought, earthquake, epidemic, warfare, accidental death and such unwanted incidents occur due to the displeasure and wrath of God and Goddesses of nature. It is, therefore, the Nyishis worship to propitiate the benevolent spirits or Gods and Goddesses to protect and bring prosperity to them and to ward off the malevolent spirits from disturbing the peace and tranquility in their life. Nyokum Yullo is one of such propitiations. The word Nyokum -Yullo has been derived from three words - Nyok which means entire land mass of the earth, kum means putting things together or collectiveness and Yullo means festivity. Therefore, the Nyokum Yullo may be interpreted as inviting all Gods and Goddesses with Nyokum Goddess as the principal deity, to a particular spot at a particular time and is worshiped by the people collectively, irrespective of caste, creed or class for better productivity, prosperity and happiness for all human-being on the earth. The festival has a close link with cultivation. The Nyokum Goddess is invoked for her blessing so that there may be more and more production of food grain in the next harvesting seasons, so that the visit of famine may be warded off, that drought or flood may not hamper cultivation nor should any insect or animal destroy crops. Production, however is not only limited to the agriculture sphere. It extends to the production of animal husbandry and even of human beings. More and more cattle should be produced; no cattle disease should visit during the yóar. The Nyokum-Goddess is invoked that fertility of human being may also increase and thus, human race may regenerate. All should be free from unnatural death due to accident, warfare, epidemic etc. So, festival is connected with the worship of the God for peace, prosperity and happiness for all. HOW IS IT CELEBRATED :- Traditionally, it is the village elders who start consultation (Yearkurn-nam) well ahead of time for the celebration of the festival. The various responsibilities are distributed in a gathering (Dokum). The persons in-charge of collection, (Khakum-bo) collect the first subscription in the form of Chickens, Eggs, Opo, Meat, Rice etc. All the priests of the area are invited and the nature of the Puja is decided by means of omen indicated by chicken liver. Two priests are also selected by the same means. The first priest is called the ‘Yullo Nyubu’ and the second, the ‘Khasi’/Galii Nyubu. The host house, (Ui-bergi-naam) is also selected in the same way. It is, in fact, a rare honour to be the host house. All the houses/families are directed to prepare Opo from finger millets well ahead of time so that the Opo may mature fully. Donors of Mithun, Pig, Goat etc. are also selected. Just before the festival, the second collection of subscription which is the major one, is made from all the families/houses of the participating villages. Exemption is, however, made to certain families, according to the merit of the cases e.g. who cannot contribute due to poverty old age, handicap etc. Otherwise, it iscompulsory for all. On the appointed day i.e. on 24th February, the priests are formally invited by the host house. The priests ceremonially start from their respective houses along with the assistants (Buo) and others to the host, house (Ui-Bergi-Naam). This is done before noon as afternoon is considered as inauspicious. They are given a warm reception by the host house. The first priest (Yullo Nyubu) enters from the front (Auspicious) door called ‘Byag’ and takes his seat at ‘Nyodi’ of the first hearth of the host house which is the most honoured seat in a Nyishi house. The second priest (‘Khasi’/Galii Nyubu) enters from the back door (inauspicious) called, ‘Byatu’ and takes his seat at ‘Koda’ of the same hearth. Invocation or chanting of the hymns starts as soon as they arrive. ‘ The first priest puts on bright ceremonial dress who deals with the principal deity. The second priest dresses in dark and even wears a tiger skin as head-dress and looks ferocious. This he does because he deals with evil spirits and cruel gods. On 25th of February, just at sun-rise, the priest, accompanied by many others, set out for house to house Puja of the host village. They make similar entry, exit and take seats as they do in the host house. In each house warm reception is given to the priests and their entourage. They spend about half an hour in each house. During this time the members of the entourage perform ‘Buya’ and.’Rikham pada’ dances. The most interesting feature is the driving out of the evil spirits, through the ‘Diir-son-bo’ an ugly looking but humorous man carrying a wretched basket filled with worn out and discarded utensils, vessels ete, and dancing funnily from one end of the house to the other end driven out by the village children with sticks in their hands called ‘Pipa-Nekho’. This amuses all, especially the children. On 26th February, the sacrifice is performed. An altar (Yugi) is prepared out side the village, generally, on an elevated place from where the maximum view, of the area is possible called ‘Nyokum Putu’ (or Happa). At appointed time the ceremonial procession with decorated poles (Khome / Tori), carried by all male members, is taken out followed by beautiflully ornamented young women (Nyogi-epo-bo/Gir -Baan-Bo) and all the village folks young and old alike. From the host house (Ui-bergi-naam) also procession starts with Mithun, Pigs, Goats etc. ahead and the priest behind. When they reach to the ‘Nyokum-putu’ (Venue), they start dancing ‘Buya’ and ‘Rikham Pada’ around the altar (Yugi). When it is made sure that all have reached, the sacrifice is performed. During this time dancing and singing continue vigorously. Opo is distributed to all. This merry making continues till late at night. On 27th February, a community feast is given, with Meat, Opo and Rice etc prepared at the spot and carried from the respective houses. The feast is partaken of by guests and hosts, alike. Here no bar of caste or creed, high or low is made: Enemies and friends alike, exchange their lunch packets called ‘Chimp ‘and Opo vessel (bamboo tube)called ‘Didu’. The two priests, also ceremonially retreat to their respective homes on this day. The ‘Dapo’ (Prohibition procession) is taken out on 28th February. From this day till the ‘Re-a-gama’ day which is generally done on the 4th day from the day of sacrifice, the entry of an outsider in the participating villages is strictly prohibited. All kind of works in the area for the period also cease. The violator of the prohibition is seriously dealt with heavy imposition of fine. During these holidays the people of the participating villages exchange visits. The visitors are treated with great hospitality with Opo, Meat etc. old grudge or enmity is forgotten and new friendship is established on this occasion. The Nyokum festival is celebrated in the first Nyishi month called ‘Liimi pol’. This coincides with the advent of spring season - the season of re-birth. In reality the festival is the New Year Celebration of the Nyishis. The weather is generally clear and pleasant during this time of the year. The bitter winter has Just gone and the scorching summer is yet to come. The dormant seeds start germinating slowly but steadily, the tender buds begin to blossom forth making the surroundings colourful after a long period of grey winter. The atmosphere is surcharged with vigor and pomp and is congenial for regeneration of life. This is the time when the jungles are cleared and fields are prepared for the fresh cultivation. Sowing of seeds starts from now onwards. Seen from this point of view the festival could also be called as the sowing festival of the tribe. It is a cultural heritage of the Nyishi people, coming down the ages, reminding them every year of the importance of nature and life. It may, therefore, be concluded that the Nyokum-Yullo Festival is not only worship of thee almighty for peace, prosperity and happiness to all human beings (Performers and Non Performers) but also a symbol of unity and equality. It also provides an opportunity to each and every individual to improve upon one-self to be good and better. May NYOKUM-ANNE bless a happy and prosperous life to all. SACRIFICIAL PROCESSION The Sacrificial Procession is to be taken out on 26th February in the following order: (1) Diir-son-bo (2) Diir-rugn-bo (3)Piir-jon-bo (4) Roqpi-son-bo (5) Tori Jonbo (Buya)* (6) Gir-baan-bo * (7) Nyubu (a)Bu (b) Khasi/ Galli Nyubu (c)Bu (d) Yullo Nyubu * The participants should be of even number.
Posted on: Sun, 19 Jan 2014 05:23:41 +0000
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