[ Dr Tejum Padu ]
Many of us are wonderstruck to see many a ritual religious practice among the different groups of Arunachal Pradesh, ornamented by melodious folk chantings, folksongs and rhythmic ritual dances which visibly emerges as a festival with a religious fervour.
Mopin belongs to one of the oldest and multiple culture of pre-dated bonpo practices and culture which existed in the central Asia and Tibet and is one of the religious ritual and cultural practices of the Galo community of Arunachal Pradesh.
Mopin, Mode and Hurin are the three rituals of the Galo, where festivities are associated with smearing of iti (rice paste and powder) and ritual performance with merrymaking. Out of these three, Mopin has been chosen for open celebration.
“The first meeting for the same was organised at Aalo under the chairmanship of Yimar Riba, a student leader of the government HS school Aalo (Along) on 12 January, 1966. Again, another meeting to finalise the celebration took place on 12 March 1996 and selected Dagi Bagra as the convener of the festival. The house passed to celebrate Mopin in massive way on 1 April at Aalo. The following were the members of 1st general Mopin celebration 1966 who had contributed a pioneering works.
Late Yimar Riba (chairman), Dagi Bagra (convener), Nyamar Ingo (general secretary), Tumpak Ete, Gumken Bagra, Ligin Bomjen, Tapang Taki, Hogjar Gamlin, Doi Ado, Lijum Basar, Iken Riba, Ragmik Boje, Kartum Lomi, Marsok Eshi, Bindo Lollen, Markom Taso, Tomar Ete, Mitum Boje, Rayom Jini, Taken Riba, late Mabo Lona, late Gotu Bagra (first priest), late Kore Bagra (first pingi neri), and late Hogmar Ingo.
It was unanimously resolved to observe Mopin on community basis on 14 April every year. The venue of the Mopin celebration was selected at town club (present Police Complex). Nyamar Ingo was selected as general secretary to conduct the celebration for the first time. Gotu Bagra turned up voluntarily as nyibu for the same. Kore Bagra also came forward to became the first pingi neri.
In the year 1967, a dere was constructed at Belumgath (present Puak Ghat) as the venue of the celebration. A meeting was held under the chairmanship of Tumpak Ete. In the meeting, the date of celebration of Mopin was fixed on 5 April as the permanent celebration date.
The two Mopin songs – ‘Mopin Ripin Naglaju Asi Abir Aa kumto’ and ‘Hilo Mopin Alo e Ngunuk Nyirmen Ko’ – were composed by late Taken Ngomdir and late Gumken Bagra.
Late Gumken Bagra was the cultural secretary of first Mopin celebration of 1966. (Courtesy: CMCC Aalo).
For the Galos, any centre where Mopin is celebrated anywhere is important and is equally the main centre.
The mythology
Mopin is a sacred ritual festival of the Galo tribe of Arunachal Pradesh. The festival has myth, religious chanting, rhythmic with vigorous dances and also carries positive messages for harmonious existences on Earth. It is the rituals of fertility of crops, plants,animals and human beings.
There are six seasons among the Galo community:Dilo (January-February), Digu (March-April), Dirii (May-June), Diraa (July-August), Digin (September-October), Tiruk (November-December). Mopin is celebrated in Digu.
For prosperity through agriculture one needs to know the art of cultivation. After cultivation, it is also important to respect, preserve and rehabilitatevegetation for revitalising the earth again.
The festival is celebrated to worship mother Mopin and also to bring into consciousness that the agricultural season has begun. Through hard work,plentifulness, prosperity, good health and preservation of all living beings with the blessing of Mopin will dawn on Earth again.
Mopin is the name of a goddess: the goddess of agriculture, the preserver of all of vegetation.
The Mopin mythology and sacred text says that Mopin Ane (mother) was the first to teach the art of cultivation to Abo Tani – the first man ever born on this Earth. She not only taught the art of cultivation but she and her daughters Pinku Pinte and Diyi Tami showed the types of implements and their uses to Abo Tani.
Had there not been Mopin to teach Abo Tani the art of living, Abo Tani would have been in darkness and would have lived ignorant of the prosperity and plentifulness that people are enjoying today through agriculture.
Abo-Tani – the first man of the Tani group of people – lived all alone. One day he walked to the river valley and met Tode-Rene (a small river bird), who informed him that Takar-Taji (terrestrial being living separately elsewhere) were going to conduct a big wedding ceremony and sacrifice 10 mithuns at a time. He also invited –
“TANI TAKI RU EM
TASA TALA RUEM
INBO KENBO RUEM”
Abo Tani soliloquized: “As the natural first being of Earth, these mithuns belong to me. And how come Takar and Taji are using my animals in the Togu rituals of mine!” Thus, he went to the abode of Takar-Taji on the pretence of attending the marriage celebrations. But his aim was to get back his mithuns by any means. He devised a trick and made an image of his own mother, positioned it on a raft in the middle of the river and covered it with some coverings. He placed a murte kome (bamboo stick) near the image. After planning thus, he reached the place of Takar-Taji, watched carefully the performance of the ceremony and the preparation of Rindu-Kandu (iteneries of making image) and found out that Takar-Taji’s Rindu-Kundu preparation wasmade in a wrong way. Abo Tani suggested to Takar-Taji to invite his mother who could make the figures of Murdom Ponyo, Isi- Puksi and Monyi-Tage in the proper way. According to Tani’s suggestion, Takar-Taji deputed Kekopai (a squirrel) to invite Tani’s mother. Tani cautioned Kekopai that his mother was deaf and dumb and it was only with Murte Kome that she can be awaken. So push with Murte Kome to get the response.
Kekopai went there and did as directed by Abo Tani. The image of his mother fell down in deep water and was drowned. Kekopai returned terror-stricken. He came back and narrated the unfortunate incident to Abo Tani. Abo Tani knew that it was his trick but he showed much anger against Kekopai and appeared to be grief-stricken. He threatened to destroy the whole world in anger. Takar-Taji was terribly shaken. They assured to offer back to Abo Tani nine hobo (mithuns), but Abo Tani behaved as if he was not consoled and pacified by return of the mithuns. He continued to show his anger.
Takar-Taji had invited a large number of guests and he had only one mithun to be sacrificed. The marriage ceremony was organised as the greatest feast but one mithun was not sufficient, so the guestswere offered various other things. At first they presented Dumpu the deer and Kipu the dog Agya-Posum (a packet of soya bean) and a Lote Posum (a packet of bones).
But Dumpu and Kipu quarreled with each other. Dumpu destroyed Agya-Posum and kicked up Lote Posum and ran away. Kipu followed Dumpu. Dumpu requested for shelter to Kune LamneL:
“TUSI YELA BEKA
TUSI BALABEKA”
KUNE LAMNE replied-
“NGO TUSI BALE MAYE
KUNE BULU EM
LAMNE BULU EM
BUTO LAKA ADE”
And Abotani was in hot pursuit after Kipu Dumpu. He reached Digo Pine, the heavenly land of Mopin Moji. Mopin was surprised to find them. She picked up Dumpu, imprisoned Abo Tani and Kipu. To protect Dumpu, she fettered Abo Tani and Kipu. Within those few days of agony Tani hinted Kipu to look for a rodent (mouse). Kipu did so. With the help of Kipu the rodent was pushed into the armpit of Tani and pressed to death and left it like that. He called Mopin Ane and told her that he might die any time any day. The place was also stinking.
“TANI BEDU SI, TANI OPO SI
BEDU NAMSIE, YIBI YEKE
OPO NAMBA E REYA YEKU
NGO TANI PUMSI GIBOLO
NGO TANI ROMO BE HIBOLO
NGOM NYIGO BE GOSA DEDO YE
NGOM HOGO BE GOSA DEDO YE”
All beings at Digo Yame were frightened and agreed:
“TANI NAMSI RIBI DOKU
TANI NAMSI REYA DOKU.”
Out of sympathy and to save Tani, Mopin ordered Diyi Tami to release Tani and Kipu, Tano got up, and stretched his body.
“TANI PERE DUKA TOKU
TANI PERE DAKKA TOKU.”
During his short stay at Digo Yamo, Tani observed that the land of Mopin was full of prosperity with food and wealth.
On being released, Abo Tani approached Mopin and begged for something to be given to him as he suffered very much at Mopin’s place.
“NGOM NYOGO GODE KUYEM
NGOM HOGO GODE KUYOM
DATU DAJUM YILI GOKU KA.”
MILI AMLI YILI GOKU KA
Mopin gave Tani some seeds of paddy and maize which he put in the ears of Kipu. Abo Tani came back to Earth and sowed the seeds in a barren place, called Abin Bindo Poko Loto or Dibin Bilin Moko Lo, which was eaten up by wild birds.
Abo Tani again went to the place of Mopin and Digo Yami and told what had happened to the seeds. Mopin presented Digo Ge Higmen, a knife, and instructed him to select a patch of land and clean the jungle and loosen the soul. Abo Tani returned to Earth and did as per the instruction to construct a Komdu Pora (fishing trap) to catch Kada Ramyo (an animal) whose skin could be used and exchanged for Gitum Yoksap (implement for cultivation) from Nyiro Poro Komar (dealer of implements). Thus equipped with implements, Abo Tani started clearing the jungle.
But Yapom and Yaji, the deities of the jungle, appeared before him when he started to clean the jungle. Yapom and Yaji asked him to stop from cleaning the jungle. Disappointed, Abo Tani reappeared in the place of Mopin and told about the interference of Yapom and Yaji.
Mopin requested Yapom and Yaji to part with a plot of land to Abo Tani. But they did not agree, so Mopin played a trick on them. She said that some trees should be felled in the forest. When the trees dry up, fire will be lit. Yapim, Yaji and Tani would stand in the middle of the burning forest. The one who could resist and survive the raging fire would be declared the master of the forest. It was also decided that Diyi Tami would light the fire. Meanwhile, Mopin had secretly instructed Abo Tani to dig a pit in advance and slip into it when the fire caught
On the appointed day, Diyi Tami lit the fire. Yapom and Yaji could not resist the fire and fled into the forest. When the fire was over, Abo Tani emerged out of the pit and stood firm in the encircling smoke. Mopin declared Abo Tani the master of the Earth. Abo Tani was free from hindrance. He sowed Mili Amli. Yapim and Yaji accepted the defeat. Yapim and Yaji and all other deities requested Abo Tani to honour Mopin with a ritual. With the guidance and help of Diyi Tami, Pinku Pinte, Tani prepared the image of Mopin, who gave more seeds to Abo Tani, with which Abo Tani started regular cultivation on earth. Abo Tani went again to Mopin, but this time his main purpose was to ask for the hand of Mopin’s beautiful daughter, Diyi Tami/Jeyi Tami. Diyi Tami consented to marry Abo Tani and Mopin agreed to the proposal. In this way, Abo Tani married Diyi Tami and their marriage was attended by Mopin and other deities.
Mopin, the presiding deity of wealth, presented to them agricultural implements, seeds and other precious stones. Diyi Tami was also bestowed with a singular power to prepare a pot-full of rice from one grain. Doke-Doak (a small basket for rice grain),Yari=Yapor or Dosi-Ginsi were also given to Diyi Tami.
Thus Abo Tani and Diyi Tami began their conjugal life in peace and happiness. They did not cultivate and did not produce lot of food stuffs but made use of power as Diyi Tami continued to get rice from one grain to feed the entire family. They were happy in this way. Later on, Abo Tani married Rosi Tami, daughter of Diro (famine). Diyi Tami as not willing to share her as a co-wife, since she was the daughter of Diro, the famines.
One day Diyi Tami went bac to Digo Pine. During her absence, Rosi Tami and to prepar rice, but she did not know the method of Diyi-Tami of using only one grain at a time. She put two grains, which produced a huge quantity of rice and the same could not be fully consumed by both of them. She at first did not know what to do with this extra quantity of rice and being afraid of Diyi-Tami, ahe clled Dire-Kibo (the hungry dog) to finish it. Dire-Kibo came and ate up the whole of the leftover rice. Diyi-Tami did not return till then and again Rosi Tami was to prepare food, she again put two grains and that time the grains did not produce huge quantity but remained two grains only, because the famine had consumed the magical power also along with the left over food.
From that day, the first of the famine broke out and Abo Tani had to face a terrible situation. In spite of his efforts, he could not overcome it. The news of Abo Tani’s miserable condition reached Digo-Pine and Tani’s wife Diyi Tami also came to know of it. But she had decided not to return. However, when Abo Tani approached Digo-Pine for help in sending Diyi-Tami to his house, Diyi-Tami expressed her willingness to return but on the condition that Rosi Tami should leave him for ever and she should be thrown into the river and Dire-Kibeo should be destroyed. After that, Abo Tani should pray to Mopin and other deities who would again provide him with agricultural implements and seeds. Only then she (Diyi-Tami) would return along with Mopin.
On knowing the wishes of Diyi-Tami, Abo Tani planned to kill Rosi Tami. Finally, Rosi Tami was drowned in the river and Dire Kibo was cut into pieces and thrown into the waterfall. In this task he (Abo Tani) was assisted by Litum and Liro (gods of war). Lastly, Abo Tani made images of Mopin and other gods and goddesses. He was guided by Diyi Tami in this task of making images like Losi Lore, Lodo-Lore, Rilum-Tajum and Gare-Gapo (dress).
Abo Tani worshipped these images and invoked Mopin and other deities who came to Tani’s place and brought Diyi Tami along with them. They restored all agricultural implements and seeds but did not bestow the magical power of preparing large quantity of food from one single grain. But through the favours of Mopin, Abo Tani got some powers to cultivate in large areas. He was given agriculture implements and directed to celebrate Mopin every year. Abo Tani worked hard and prospered thereafter.
According to the directions of Mopin, Abo Tani celebrated Mopin every year during the sowing season, hoping for good harvest. Consequently, we celebrate Mopin as Abo Tani, our ancestor, did.
During Mopin, Mopin Ano, Mopin Popir, Yili Bongo Lanam, Mopin Hobo Kaben and other oral literature are chanted. They are prayers for good health of mankind, better germination and innovation of relation between Earth and the cosmos.
At the altar of Mopin, the following images are included: BAGOPORPOTE, LITUMKATUM,PINKUPINTE, PIRKUNGU, PIRTE POMTE,PIRSAPIRSI, YAPOM, NYIJI, NYIKU, BUTE,YAPOM NYIRA, KOBU, HIKOM, POMBEK,DOGAERAP, HILINGELI, RINE, UROM, POMBE-POMRU, KOMBO, KOMAR.
The following plants are used for preparation of the images of all the deities at the altar of the Mopin: PIBOM, PISO, TAKA, TARI, TAJIR, TABO, TATO-TANO, TAPI, EKAM, HIKA, ENSI, ENI, HIRE,POPI, TABUTABE, YADUM, KORA, TARE,NYOME, TASI, etc.
Apart from the forest plants, some household items like ambin-pone are also used.
The following activities are important for Mopin: ITI INAM, TAKE PINAM, DOSI GINSI GENAM, HIKANAM, AMIN KENAM, JESE OKKE JEP GENAM. MOPIN BUME MOMA BE MOPIN IMUM MADONA. UI MOMA YOM AI AGAM PAMA YE.
MOPIN LO HOBO NYEBE PAPE LAGE EMNAM KAMA DONA, EK MOPIN EMSIN ILADU.
MOPIN E MINYI MOSO EPAK HIGE NANE FESTIVAL E.
Some aspects of Mopin:
The Mopin story carries many a meaningful message for the good health of the human relation on Earth. Behind the celebration of each festival there is innate value, indispensable for the moral growth of the society. A society has culture, faith and activities as is destined by the creator Donyi Polo, god, bhagwan, or whatever name you may call.
Mopin festival is organised at the beginning of the agricultural cycle. Basically Mopin is a worship of goddess Mopin Ane. As is seen in the chanting,Mopin and the daughters of Mopin endowed various agricultural implements and seeds, and taught the art of cultivation to Abo Tani (though other deities also contributed in their own way).
The celebration could be equated with the celebration of the Minoans. The Minoans on the island of Crete in the Aegan Sea, at around 2500 BC, Europe’s first empire, made offering of food and drink to the gods.Several different deities were worshipped, including the god of animal and hunt. Bulls were also believed to be sacred. The most important deity was a goddess of the Earth and fertility.
Due importance to women: Genealogically, the Galos mainly name their heir apparent more oriented towards paternal side, taking the last two or three letters of the father, more so the generations of Abo Tani.
If we analyse, we can see that the daughters of Mopin and Moje are named after Ani Mopin only. Like Mopin-Pinku, Pinte, except except Diyi Tami. Taking cue from this, sometimes Galo also keep the name of the children after the name of pate – father’s sister.
Pinku Pinte also has been given due importance in the Popir chanting during Mopin. They are warmly welcomed on Earth along with Mopin Ane.
Hikanam: The events of Hikanam on the main day of celebration are the most spectacular of the festival.The ladies with Dosi Ginsi on the back, again Kamtu kamlam with opo, tipak and iti inside it move ahead to the ground near the altar and place them in row.The iteneries are offered to the deities. Opo (the traditionnal beverage) are poured in the Kombo and Komar. Major portions of the opo is stored in bigger container for later distribution to the revelers at the festival ground. Some portions of the food items are offered to the priest and his assistant. The host committee puts in piece of sacred Hobo adin in each of the Ginsi. At the end of the celebration the ladies happily pick up the granary basket and leave the ground. Logically, when Mopin has given so much to us, it is also natural we offer back through Hika – food and opo.
Fellow feelings: Mopin lore has reference to the fellow feelings for others. The Mopin prayer is to make everybody self sufficient.
NELI JA NAGO
GIMA JA NAGO
NENGO JA NAGO
GIMA JA NAGO
ANE NO MOPIN
ANYI NO PINKU
ANYI NO PINTE
YAMYI GE IRJI GOBE
LIDO GE IRJI GOBE
GUMDO GE IRJI GOBE
PEKE GE IRJI GOBE
ANYI GE IRJI GOBE
MURKO GE IRJI GOBE
IRJI BE JILAKE
About vegetation and environment: Mopin is also all about the maintenance of environment and preservation of vegetation.
KOPU GE TAGAR GEBE
KOTE GE TAGAR GEBE
EJO GO PAUM GEBE
AMO GO JUMUR GEBE
HARSI GO JUMUR GEBE
DINYI GE IRJI EGUM
IRJI GO TOYIR DOBE
The Hobo sacrifice is done with farewell chanting and remorse. It is not ‘want to sacrifice’.
NOM DONYI GE REDUM BE
GARI DAK OGO
GARJI DAK OGO
PINKU BE HOMEN BE
PINTE BE HOMEN BE
GARI BE NAM GOYE NI
GAJI BE NAM GOYE NI
ATO GE KALI NO
MUSI GO GIJI YO
AME GO GIJI YO
Since you are a natural selection for sacred celebration, may you not feel bad and sad.
Mopin shows protection of animals: When Tani and Kipu (the pet dog of Abo Tani) reached the world of Mopin in hot pursuit of Dumpu the deer, Mopin Ane picked up Dumpu and saved the deer from being attacked by Kipu. For some days Tani and Kipu were fettered as punishment.
After some days, out of sympathy, Ane Mopin released Abo Tani and Kipu with many gifts of seeds of paddy and maize, etc.
Iti irnam (smearing rice powder and paste): Smearing iti on each other’s face is a symbol of purity, social harmony, exchange of love and affection and showering of plentifulness. In some other ritual performance like Hurin, Ampir, Litup-Hingi, etc, Galos profusely use iti from the past immemorial.
Kombo and Komar represent the blessings and fertility Komar represents the Earth.
Lesson from the story of Diyi Tami and Rosi Tami: The story of Diyi Tami and Rosi Tami tells us to be economical in household management to grow to the level of self-sufficiency. Over-greediness may lead to economic downfall, resulting in frustration. The story also tells that marrying more leads to downfall of the family.
Popir Tegnam a very good physical exercise: Inspite of the healing chantings, popir tegnam (dance) involves a very good physical exercise. The whole process of celebration is for good health and social integration.
Ke Mopin Agambe.
