Behdeinkhlam festival at Jowai is celebrated for four days and three nights. The first day of the Behdeinkhlam begin at “Ka sngi Pynsin (the 6th day of the week after market day)”, “Ka sngi Mulong(the 7th day of the week day after market day)”, “Ka sngi Musiang(market day)” & culminated on  “Ka Mushai(the 1st day of the week after market day)”. The celebration of this festival continues with the performance of Prayer, religious rites and offering, thanksgiving, cheering and rejoicing in the tunes of piping, beating of drum, bugles, tambourine and cymbal.

Ka Sngi Pynsin: In relating with “Ka niam Raij” the day begin with “Ka Khrong Khoo Pyrnah” in the morning by “Ki Wasan” thereafter followed by “Ka Li-dain Khnong” in preparation for “Kyntin Khnong”. While “Ki Khon Raij (one of the Locality)” is their customary duty bound to fetch “Ka Symbood Khnong (is one of a solemnize tree required to set a foothold at Aitnar)” from a sacred jungle and on reaching Iawmusiang place it in a particular place called “Kjat Loom Soo Iung” for the night. Subsequently, Ki Wasan brings “Ki Khnong” to “Iung Langdoh”. 

In the evening, U Doloi was escorted to inspect these Khnong, then followed by prayer and ritual called “Ka Bam Tyngkong”, “Ka Booh Pyrnah” and “Ka Kdoh Sarang”. On the afternoon of this particular day where “Ka Niam Iong Iung” is concern, all the household offer “Ka Chyllap Ka Chylliang” to their ancestors at their respective “Kmai Iung(a special home of a clan)”.

Ka Sngi Mulong: It is a second day of the festival, it begin with an offering called “Ka Knia Aitnar” at ‘Aitnar’ while “Ki Dong(localities)” are on the set, ready at their respective locality for fetching their respective “Deinkhlam”. As soon as the “Knia Aitnar” is finished they left their locality along with the beats of “Ka Bom(Drum)” and “Bhuri(Piping)”  proceeding for assemble at “Mynkoi Pyrdi” and concurrently,  “Ki Khon Raij” left to fetch the “Khnong Blai”. When all the localities arrived at Mynkoi Pyrdi, they dance together there for a short while then the entire localities dancing together along the way until reaching “Ka Biar Ka Blai”. From here they depart to the place far down the hills in the deep jungle to pick up a polished and a well circular solid shaped, elongated tall tree called  “Deinkhlam” to be all assembled at the cluster of customary allotted place at the heart of Iaw Musiang.

In the afternoon, when all the localities brought their “Deinkhlam” at Iawmusiang and placed at their specific location as per practice, they again continue to dance together with joy and merry making until “Ki Khon Raij” brought “Ka Khnong Blai” and placed it at “Loom-soo-Iung”. After “Ka Khnong Blai” reached its resting place, all the localities return back home dancing untiringly leaving their “Deinkhlam” at Iawmusiang for the night.

Ka Sngi Musiang: The third day of the festival fall on the market day (i.e musiang). This day is marked with the erection of “Ka Dienkhlam Ka Bon(a purify tree of Ka Bon)” at “Iong Rngad ( an ancestral clan of Ka Bon)”, “Ka Dienkhlam Ka Doh” at “Iong Langdoh(an ancestral clan of Ka Doh)” and “Ki Dien Khlam Khian(a solemnized small tree)” in frontage of every house early in the morning. Then follow by “Ki Khon Raij” fetching the “Symbood Khnong” from Iawmusiang upright it at “Khlieh Chnong”.

In midday, “Ki Kmai Raij” again assembly at Mynkoi Pyrdi where the elders will enlighten the important instructions and delivered a short speech in relationship between God and Human-being vis-à-vis with the celebration of  Behdeinkhlam Festival. After this short gathering, the dance procession begins en route to Iawmusiang through “Ka Biar Ka Blai” and dance in all the places of religious significant located at Iawmusiang and Mynthong. In the mid of the enthusiasm, it’s a time for “Ki Khon Raij” to bring back “Ka Khnong Blai” to a place called “Pohsawiar”.

At ‘Pohsawiar’ U Doloi on his part will offer “Ka Suid Ka Chor Khnong Blai(a worship to Ka Khnong Blai)” before he handed over “U Klong Blai” to “U Kni Ka Kur Nikhla(Elder of Nikhla Clan)” to follow suit to “Ka Khnong Blai”. When the worship of “U Kni ka Kur Nikhla” is overed, “Ki Kmai raij (all the localities)” carry their “Deinkhlam” for erection at their respective locality but on reaching at “Ka Biar Ka Blai” they will halt their waiting for others locality to proceed together.

As soon as “Ki Kmai Raij” left, “Ki khon Raij” carried “Ka Khnong Blai” to Chilliang Raij and on reaching “Moo syiem”, “U Pator (a Religious elder elected from a particular clan) offer “Ka Suid Ka Chor” in the same manner as perform by U Dolloi.

Ka Sngi Mushai: The culmination and most spectacular day of the Behdeinkhlam Festival filled with prayer and fanfare. At the dawn of the day, U Doloi, U Langdoh and “Ki Khad Soo Wasan” offer a Worship “Ka Bam Tyngkong” at “Iung Langdoh” in honour to “Bei pun Doh” whereas “U Sangot Paswet” and “U Chutia” set out to “Khon Raij” to carry out the same worship in honour of “Ka Beipun Bon” at “Iong Rngad” and “Iong Nikhla”.

While “U Sangot Pakyntein” and “U Harnamoid” set out to fetch “Ka Dong Loompyrdi (a customary demarcated locality by Dong Synniriang bound to perform this particular religious rites at Iung Langdoh) to perform the religious rites called “Ka Kyntin Khnong”. This rite is performed in honour and respects of “Ka Wet”, “Ka Tein” and “Ka Doh” who were the ancestors of Ka Kur Soo Kpoh and the first settler to set foot in Jowai Town. The Loompyrdi enacted these rites for two rounds parading to “Iung Langdoh” on dancing and with a stick in their hand rising above their heads.

When the Loompyrdi reach ‘Iung Langdoh’  on the first round, U Doloi pray and worship to “U Tre Kirod(Almighty God)” for his bountiful blessing after that he hand over “U Klong Blai” to “U Kni ka Loompyrdi” for delivering the same prayer and worship. On completion of this rite, Ki khon ka Loompyrdi begins air lifting of the Khnong thrice with their sticks. On the second time, the prayer is performed by “U Langdoh” and “U Klong Blai” is handed over to the Loompyrdi from his hand to carry out their prayer in the same manner. “U Kni ka Loompyrdi” concludes this rite with “Ka Choh Thyndai(it is an act of stamping the trees at the roof of the house prayed to Almighty God for his blessing)” at “Iung Langdoh”.

A series of ritual continues one after another synchronous through out the day. After the ceremony at “Iung Langdoh”, U Doloi and U Langdoh moves to “Kmai Raij” to perform “Ka Bam Tyngkong” at “Iong Paswet” and “Iong Pakyntein” in honour of “Ka Bei Pun Wet” and “Ka Bei Pun Tein” respectively  while “U Pator” and “U Sangot” set out to perform the same rites at “Khon raij”. Bam Tyngkong” is also offer at “Iong Syngkon” and “Iong Lato” etc.  The significant part in the morning of the culmination day is “Ka Choh Thyndai” in each and every household seeking a blessing of “U Tre Kirod” and this is carry out by “Ki Wasan” as well by the elders and selected youth in their particular locality, side-by-side “U Chutia” left for “Tympiahskoo” to complete “Ka Knia Khang”. U Doloi, U Langdoh and Ki Wasan returned back to Iung Langdoh as soon as they completed their duty for performing “Ka Kyntin Khnong Iong-Waheh” followed by ka Choh Thyndai.

By now it is already passed mid-day and people throng towards Aitnar to witness the culmination of this splendid Festival.

The localities escorted their “Rot” towards Aitnar and dancing gain momentum in every tick of a minute. The audible of “Ki Bom” become louder and the uniformity of the tunes of “Bhuri” tickle one’s heart leap and pound so much so that joy abound as it comes nearer to the vicinity of Ait-nar. “U Pator” and other brought the “Deinkhlam” of “Ka Bon” in the middle of Aitnar followed by U Daloi and Ki wasan with the “Deinkhlam” of “Ka Doh”, as these elders are performing in the pool of Aitnar, the localities seen waiting on their way holding their Rots sways like disciplined soldier as they wait for signals from U Doloi and their Elders to moves forwards. On entering the sacred pool of Aitnar, first of all the people splash the water over their head and body. One after another, the Rot enters Aitnar and before placed on the other side they hop, jump and dance carried around the pool. When one or two Rot has crossed, it sets the timing right for “Ki Khon Raij” to give away the “Symbood Khnong”.

The crescendo of cheering and merry making reaches its zenith when all the Rots of the localities arrived and it brings more delight when “Ka Khnong Blai” is brought to a side by “Ki Khon Raij” before placing it in the middle of the pool. In this moment, “Ki Bom” stops beating and “Bhuri” completely inaudible and everyone moves aside clearing for ultimate ritual to begin. On one side “Ki Khon Raij” moves their hand signaling the “Khon Raij” to move away from the pool. In contrary, “Ki Kmai Raij” waves their hand signaling the “Khon Raij” to gives away “Ka Khnong Blai”. At long last, “Ka Khnong Blai” brought and place at the middle of the Pool, everyone seen rushes to get a foothold on it. As soon as “Ka Khnong Blai” brought to other sides, the ambiences in the air changes so suddenly as the Rot are thrown down one by one. The devotee and the people leave the Aitnar prepared for witnessing “Ka Dat-La-Wakor”, simultaneously, “U Chutia” leave for “Khloo Langdoh” to perform “Ka Knia Wah-Bhang”.

 “Ka Dat-La-Wakor” is a sort of football game played with “Wooden Ball” and it is performed in the place called “Pohsawiar”. The contenders for the game is between “Ka Pynthornein (it is a paddy fields situated in the upper part of Ka Wah Myntdu)”  represented and lead by “U Langdoh” versus “Ka Pynthorwah (it is a paddy fields situated in the Lower part of Ka Wah Myntdu)” represented and lead by “U Sangot Paswet”. Each side tried their best to get possession of “Ka La-Wakor” and to carry it to other side. The successful side is believed that their paddy fields will reap a bumper harvest. The game is played in devotion to “Ka Syiem Rymaw (Mother nature)” who feeds, protect and sustains human being life.

Dat-La-Wakor is played under the supervision of “U Doloi” and he is the one to declare the winner. At the end of the day, U Doloi, U Langdoh, Ki Wasan and the Elders of “Ka Raij” get back to “Iung Langdoh” for “Ka Bam tyngkong” followed by a communion from U Langdoh and U Kni ka Raij. The grand Behdeinkhlam festival came to an end with a ritual called “Ka Wai Sarang”.

Conclusion: The unique occasion of Behdeinkhlam festival brings people together, closer to Mother Earth and nearer to “U Tre Kirot” so do they dance on soils, mud or in any places of Mother earth. It is a festival well preserved by tradition of being where one’s belong together with their Kith and Kin. A common worship at home is none would like to miss for it brings lineage members together spiritually with their ancestors. By the evening, it is a common sight seen people moving visiting their respective “Iong Ki Pa” (paternal grand-mother) place for their supper. Nearer to “U Tre Kirod” the soul giver so do they pray for protection through the year and every day.

CHI HAJAR NGOOH.

JAI HIND.

                                                                                                            (Shri.O.R Shallam)        

                                                                                                                     President               

                                                                                                                 Seinraij Jowai

                                                                                                       West Jaintia Hills District

                                                                                                                   Meghalaya

                                                                                          Ph: 9436106481/8794535589/7005103842

                                                                                                    Email:orchallam@gmail.com