(M. M. Thaiang)
[File Photo]
Behdieňkhlam is the traditional and greatest festival of the people of Elaka Doloi Jowai under the embrace of the Niam-Tre. Alike all festivals the world over, Behdieňkhlam too is a celebration of the triumph of the eternal human spirit over all evils physical and social. Since the emergence of human beings on earth, all human endeavor has been directed toward the attainment of bliss and the annual festival of Behdeiňkhlam signifies just that the ever striving human spirit in its eternal quest for peace.
Behdeiňkhlam is naturally a word one incline to understand its real meaning however as once told me by section of Niamtre elders Behdeiňkhlam is to drive away famine and evil things from amongst the people or the land as visible mark can be seen the beating of roofs on the last morning of the programmes by religious officials. At the meanwhile Behdeiňkhlam seems to be festival of ending ploughing and sowing season of the people in and around Jowai but at Chyrmang village Behdieňkhlam is held before sowing season. It is also said at Chyrmang according to their believe and religious teaching handed down from their ancestors forbids them and not allowed to sow any seedling before Behdieňkhlam.
In Jowai the origin of Behdieňkhlam can be summarized from the legend story of four big stones namely U Mookhai, U Mooralong, U Mootong and U Moosniang. The legend tells that long ago when the village of Jowai was not yet occupied by human being the four powerful brother spirit in the form of big stones that U Mookhai, U Mooralong, U Mootong and U Moosniang and their ambition that mean the greatest and the most living creatures of God should come and settle in their land (land of four big stones). According to the legend said that one dark stormy night four women along with their husbands and children come to take rest and spent the night where these four brother spirit dwelt with a hope that early in the morning they would again resume their journey toward the west. The four brother spirit on seeing these human being come in their land how great joy they were and began to dance. The borribble sound made by these four brother spirit were enough to frighten these human being with cold sweat and started forran away, but on seeing this one of the four brother spirit called after them by saying “Oh children of God” please do not ran away, stay with us, we assured you that no harm will come, stay here you will live happily and prosperously in this land and we will guard you firm any evils by watching you from the north, east, south and west and our maid servant ka Myntdu River will faithfully serve you. On hearing this assurance they (human being) agreed of not to resume their journey ahead but settle down.
The descendants of these people live peacefully and prosperously as well blest by the four brother spirit and ka Myntdu River. However suddenly a famine broke upon their lands along with a diseases which claimed many lives. As these four spirits are their protectors they consulted with them in which they advised them to perform a festival annually at the end of ploughing and sowing season thus was the origin of Behdieňkhlam here in Jowai.
Behdieňkhlam has its physical and spiritual aspects. Behdieňkhlam is in reality, a collective attempt at purging the society of diseases and social evils. All the members of the community are remind of their individual responsibilities toward maintaining hygiene and preserving the traditional values. An essential part of the festival is cleaning the households and the surroundings with aim of destroying the breeding place for dreadful diseased like the plague. The people also activated toward ensuring that famines do not occur and see that the growth of all social evils are checked.
In spiritual aspect found that the advent of Behdieňkhlam is with the onset of March before the season of sowing every year and the festival culminate before harvesting in July monsoon showers. From the beginning itself Behdieňkhlam is marked with offering of prayers to God along with various rituals and sacrifices including Kňia Khang, Kňia Pyrthat, Kňia Aitnar, Kňia Ryngkaw etc. As stated before the festival has two aspects to it religious and social. The former involves invoking the blessing of the Almighty through traditional rites performed under the leadership of the Priest “U Langdoh” while the latter signifies sheer joy expressed through dance and music by their dancing.
The festival culminates in the collective expression of triumph over evil during which people take to the streets performing the traditional arts of dancing and singing accompanied by the time tested folk musical instruments of “Bahuri” (Tangmuri), Flutes and drums. During this time every households in Jowai belonged to the Niamtre is filled with joy with the home coming of those members who had been out in pursuit of various feats. Every family offers collective prayers to the Almighty and to the Goddess Ka Syiem Wabooh Wathoo seeking blessings for the society as a whole. Homage is paid to the departed souls of the clan and special offerings are made seeking their blessings.
In preparing the celebration men, women, and even children are not wasting their time. Any sign of idleness is for them a denial of the festival. So they are all working cheerfully with the spirit of Behdieňkhlam. Significantly, rain is considered auspicious and essential during the culmination of the festival and everyone rejoys in the first virgin showers of the monsoon by drenching themselves outside and playing and dancing in the rain. Elaborate and test fully made Rots which are decorated with intricacy are taken out in procession through the streets accompanied with music and much fanfare to be finally immersed at Pung Aitnar at Shilliangraij marking the end of festival.
The joy the enthusiasm the dance and music and the spirit during the immersion of the Rots marking the successful end of the festival. The immersion of Rots is similar to that experienced during the immersion of the image of Goddess Durga on the last day of the Puja festival. People play Datlawakor and embrace each other irrespective of social position. The people renew the spirit of friendship and brotherhood during the festival of Behdieňkhlam by visiting and dancing from house to house as a mark of unity among themselves. The festival spirit of Behdieňkhlam is replete with the universal message of love and the eternal human spirit which knows no bounds. The annual Behdieňkhlam with the onset of the monsoon signifies the shower of blessings and abundance bestowed by nature upon the entire mankind and renews the spirit of good prevailing over evil.
