Chaakan Gaan-Ngai

INTRODUCTION

Image: A-pao

Gaan Ngai Festival: Nurturing the Heart of Zeliangrong Culture

Culture, tradition, and religious practices are threads that intricately weave the identity of a community. For the Zeliangrong people, the Gaan Ngai Festival stands as a pinnacle, embodying their cultural and religious essence. This festival, also known as Chaakan Gaan-Ngai, serves as a vibrant tapestry that not only unites the Zeliangrong community but also reflects their historical journey and spiritual connection. From its origin to its modern-day celebration, Gaan Ngai Festival holds a special place in the hearts and lives of the Zeliangrong people, residing in the states of Manipur, Nagaland, and Assam.

A Triad of Names and Uniting Essence

The Zeliangrong community, a collective term for Zemei, Liangmai, and Rongmei (Kabui) tribes, along with Puimei, came into being on February 15, 1947, at Keishamthong Kabui Village. Gaan Ngai Festival, also known as Gin-Ngi among the Liangmai, Hega-Ngi among the Zeme, and Chaakan Gaan-Ngai or Chaakak Ngai among the Rongmei (Kabui) and Puimei, serves as a bridge that connects these various tribal identities into a harmonious celebration of their shared heritage.

The Journey of Recognition and Celebration

The history of Gaan Ngai Festival, much like the tale of the Zeliangrong people, is a narrative of perseverance and recognition. In 1976, during the R.K. Dorendra Ministry, Gaan Ngai Festival was granted restricted holiday status in Manipur, a testament to the efforts of various Zeliangrong organizations. This recognition marked a significant step toward acknowledging the festival's cultural and religious significance.

The festival's journey toward recognition, however, wasn't without its challenges. The Ibobi Singh-led government removed Gaan Ngai Festival from the holiday list in 2003. However, public outcry and media pressure compelled the government to restore its rightful place. This episode underscores the festival's deep-rooted importance to the Zeliangrong community and their unwavering commitment to preserving their cultural heritage.

Gaan Ngai: A Celebration of Abundance and Spirituality

Gaan Ngai Festival, a post-harvest celebration, paints a vivid picture of Zeliangrong culture and spirituality. Falling in the winter season, the festival's name itself reveals its essence: "Gaan" translates to winter or dry season, and "Ngai" signifies a joyful festival. The festival's roots trace back to the time when the Supreme God, Ragwang, created the universe and all that resides within it.

The Zeliangrong people, once living in harmony with gods, experienced turmoil due to the gods' dominance. Legends recount the transformation of men into khoidai (bees), signifying a rebellion that led to the expulsion of gods from the communal dormitory known as Khangchu. This act of defiance brought peace to the Zeliangrong people, a pivotal event commemorated through Gaan Ngai.

Rituals and Customs: Nurturing Tradition

Gaan Ngai Festival carries a rich tapestry of rituals and customs, each contributing to its holistic celebration. The preparation for the festival begins months in advance. The collection of plant trunks, known as Taa bang or Tamu bang, symbolizes the festival's fire-making ritual. This fire, believed to be sacred and auspicious, is produced through the art of rubbing and pressing these trunks.

The festival's schedule is meticulously planned by village elders, and designated members of Khangchu (male dormitory) and Luchu (female dormitory) play pivotal roles in executing its events. From offering ritual prayers to the gate-protecting deities to distributing the sacred fire, every aspect of Gaan Ngai holds spiritual significance.

Embracing Change while Honoring Tradition

As Gaan Ngai Festival evolved through time, certain changes have occurred, while the core essence remains intact. Modern conveniences have replaced certain traditional practices, and the vibrancy of folk stories and songs has endured the test of time. Despite these changes, the festival's soul remains rooted in its spiritual connection, fostering unity and gratitude among the Zeliangrong community.

Gaan Ngai Festival is a living testament to the Zeliangrong people's resilience, cultural pride, and deep-rooted spirituality. From its humble origins to its recognition as a significant holiday, this festival serves as a bridge between generations, reminding them of their ancestral heritage and the importance of cherishing their roots.

As the Zeliangrong community gathers to celebrate Gaan Ngai Festival, they partake in a shared legacy, nourishing their cultural identity while embracing the winds of change. In their celebrations, rituals, and camaraderie, they continue to preserve the heart of their culture, ensuring that the flame of Gaan Ngai burns brightly for generations to come.

1. Ngai Guangmei (First Day of Chakan Gaan-Ngai)

Rani Gaidinliu and Heraka Religion

Rani Gaidinliu, often hailed as the "daughter of the hills," was a formidable figure in India's freedom struggle, particularly in the northeastern region. Her life, spanning from 1915 to 1993, was a testament to courage, spiritual conviction, and an unwavering commitment to her people's identity and autonomy against the oppressive British colonial rule. Born into the Liangmai tribe of the Naga community in Nungkao village, Manipur, Gaidinliu's early life was deeply rooted in the rich cultural and religious traditions of her indigenous community. This upbringing profoundly shaped her worldview and fueled her later resistance against external influences that threatened her people's way of life.

wikipedia.org

Her journey into the nationalist movement began precociously at the age of thirteen, when she became an ardent follower of her cousin, Haipou Jadonang. Jadonang was a charismatic Rongmei Naga spiritual leader and social reformer who initiated the Heraka movement. This movement was a powerful blend of religious revivalism and political awakening. Religiously, it sought to revitalize ancestral Naga religious practices and customs, advocating for a return to indigenous beliefs in the face of growing Christian missionary activities. Politically, it was a direct challenge to British authority, aiming to liberate the Naga people from colonial subjugation and restore their traditional self-governance. Jadonang's vision of a sovereign Naga homeland and his prophecies about the end of British rule resonated deeply with the various Naga tribes, garnering significant support.

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Under Jadonang's mentorship, Gaidinliu rapidly assimilated his teachings, becoming a passionate proponent of the Heraka faith. She accompanied him on his extensive travels, disseminating the movement's message and galvanizing the Naga youth. Her innate leadership qualities, characterized by eloquence, bravery, and a profound empathy for her people's aspirations, quickly made her a prominent figure. However, the British, perceiving Jadonang's escalating influence as a grave threat, arrested him in 1931 on charges of sedition and executed him. Far from extinguishing the movement, Jadonang's martyrdom served as a catalyst, igniting a fiercer determination among his followers, with Gaidinliu courageously stepping forward to assume his mantle.

Despite her tender age, Gaidinliu fearlessly took the reins of the Heraka movement, transforming it into an even more potent force against the British. She exhorted her people to defy British laws, refuse to pay taxes, and resist forced labor (begar), which were deeply resented colonial impositions. Her message struck a chord with the disillusioned Naga populace, who had long endured the exploitative policies of the colonial government. She orchestrated armed resistance, employing effective guerrilla warfare tactics against the superior British forces. Her followers, though often armed with basic weapons, were propelled by an unyielding spirit of defiance and an unwavering faith in their young leader.

Gaidinliu's campaigns transcended mere political independence; they were intricately intertwined with her broader vision of cultural and religious resurgence. She championed the Heraka faith as a vital bulwark against the aggressive proselytizing efforts of Christian missionaries, whom she viewed as instruments of British cultural imperialism. She firmly believed that safeguarding their indigenous religion was paramount to preserving their unique identity and preventing the erosion of their traditional way of life. This powerful fusion of spiritual conviction and political resistance earned her the honorific "Rani" (Queen) from Jawaharlal Nehru, who recognized her extraordinary courage and leadership during his visit to Manipur in 1937.

The British administration, increasingly alarmed by Gaidinliu's burgeoning influence and the escalating frequency of rebellions, launched extensive military operations to capture her. They offered substantial rewards for her apprehension and deployed armed police and Assam Rifles personnel in a relentless pursuit. For four arduous years, Gaidinliu remained elusive, constantly moving from village to village, tirelessly mobilizing support and leading her followers in open defiance. She became a living symbol of resistance, inspiring countless individuals to join the movement. Her legend grew with each evaded capture, solidifying her status as a folk hero among the Naga people.

In October 1932, after an exhaustive pursuit, Gaidinliu was finally captured by British forces from the Pulomi village in the North Cachar Hills. She was a mere seventeen years old at the time of her arrest. She was subsequently tried on charges of murder and incitement to violence and sentenced to life imprisonment. She endured fourteen years in various prisons across Assam, including Guwahati, Shillong, Aizawl, and Tura. Despite the harsh conditions and prolonged incarceration, her convictions remained unshaken. Her imprisonment, far from breaking her spirit, only fortified her resolve and further cemented her image as a martyr for her people's cause.

With India's independence in 1947, Rani Gaidinliu was released from prison, a direct result of the persistent efforts of Jawaharlal Nehru, who had been profoundly moved by her story during his involvement in the freedom struggle. Upon her release, she continued to dedicate her life to the welfare and upliftment of her people. She tirelessly advocated for the official recognition of the Heraka faith and campaigned for the cultural preservation of the Naga tribes. She also played a significant role in fostering inter-tribal harmony and promoting integration within the broader Indian nation.

Rani Gaidinliu’s contributions extended beyond the pre-independence era. She remained a prominent figure in post-independent India, actively participating in social and political movements aimed at securing the rights and welfare of the Naga people. Her unwavering commitment to her people's identity and her tireless efforts for their betterment earned her numerous accolades and widespread respect.

In recognition of her immense contributions to the nation, Rani Gaidinliu was bestowed with the Tamrapatra Freedom Fighter Award in 1972, followed by the Padma Bhushan, India's third-highest civilian award, in 1982. She also received the Vivekananda Seva Award in 1983. The Government of India further honored her legacy by issuing a commemorative postage stamp in 1996 and a two-rupee coin in 2015, marking her birth centenary.

Rani Gaidinliu passed away on February 17, 1993, at the age of 78, leaving behind an extraordinary legacy of unparalleled courage, spiritual conviction, and unwavering dedication to her people. Her life serves as an inspiring testament to the power of indigenous resistance against colonial oppression and the enduring spirit of a woman who dared to challenge the might of an empire for the freedom and cultural integrity o her community. She remains a cherished figure, a symbol of resistance and cultural pride, not just for the Naga people but for the entire nation. Her story is a poignant reminder of the diverse and often overlooked narratives within India's struggle for independence, highlighting the crucial role played by regional leaders and indigenous communities in shaping the destiny of the nation. Her steadfast commitment to her ancestral faith and her people's self-determination continues to inspire generations, reinforcing the importance of cultural identity and the fight for justice and autonomy.

Notes:

1. "Rani Gaidinliu," Cultural India, accessed July 26, 2025, https://www.culturalindia.net/indian-history/freedom-fighters/rani-gaidinliu.html.

2. "Rani Gaidinliu: The Naga spiritual leader who fought the British," The Economic Times, accessed July 26, 2025, https://economictimes.indiatimes.com/news/et-explains/rani-gaidinliu-the-naga-spiritual-leader-who-fought-the-british/articleshow/88636735.cms.

3. "Rani Gaidinliu: Freedom Fighter and Spiritual Leader," India Post, accessed July 26, 2025, https://www.indiapost.gov.in/VAS/Pages/StampCollecting/Stamps.aspx?CatID=3.

4. "Rani Gaidinliu: The forgotten freedom fighter of Northeast India," Firstpost, accessed July 26, 2025, https://www.firstpost.com/india/rani-gaidinliu-the-forgotten-freedom-fighter-of-northeast-india-2495368.html.

5. "Heraka movement," Wikipedia, last modified July 20, 2024, https://en.wikipedia.org/wiki/Heraka_movement.

6. "Rani Gaidinliu: A Naga Freedom Fighter," Government of India, Ministry of Culture, accessed July 26, 2025, https://www.indiaculture.gov.in/rani-gaidinliu-naga-freedom-fighter.

7. "Biography of Rani Gaidinliu," Indian Freedom Fighters, accessed July 26, 2025, https://www.indianfreedomfighters.in/rani-gaidinliu.

8. Arkotong Longkumer, "Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India" (London: Continuum International Publishing Group, 2010).

9. Arkotong Longkumer, "'Cleanliness is next to Godliness': Religious change, hygiene and the renewal of Heraka Villages in Assam," Contributions to Indian Sociology 45, no. 2 (2011): 181–207.

10. Arkotong Longkumer, "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills," South Asia: Journal of South Asian Studies 30, no. 3 (2007): 499-519.

11. "Rani Gaidinliu and Heraka Religion," Rongmei Encyclopedia, last modified January 24, 2019, https://rongmeiencyclopedia.wordpress.com/2019/01/24/rani-gaidinliu-and-heraka-religion/.

12. "Heraka The primordial religion," E-Pao, accessed July 26, 2025, https://e-pao.net/epSubPageSelector.asp?src=Heraka_The_primordial_religion&ch=manipur&sub1=Manipur_and_Religion.