Dree festival
Compiled by tanakiron
INTRODUCTION
The Apatanis observe a series of agriculture rites and festival by sacrificing domestic fowls, animals and eggs in different times, starting from the sowing to the harvesting periods for ensuring of bumper yield of crops in the year such as Dree, Tamu, Metri, Chandii and Yahung etc. Chandii Tamu rite is performed during the sowing period, Dree during every growing periods of crops and Yahung just before the harvest. The literary meaning of 'Dree' is one who borrows or purchases food grains from others in order to meet out the shortage by addition to one's old and new stock of food grains.
During Dree festival, a few rites are performed to worship and appease Gods and Goddesses, who protect the crops, and ensure well-being of man. These divinities include Tamu God, Metii God, Sky God and Danyi Piilo (sun and moon). They are worshipped by offering sacrifices of fowls, dogs, pigs, chickens, eggs, mithuns and cows. The divinities associated with Dree are collectively knows as 'Dree or Dri uyi' (Gods).
HISTORICAL MYTH
The oral literature of Apatani reveals that, in the IIpyo Supung one day Abotani was wondering in the jungle with his tamed dog. While reaching in the deep jungle the dog started barking at a tree called “Hirii Tangu Sanii”. Abotani looked at the tree and noticed a particular variety of Paddy plant along with some Rats, Squirrels, Bees and Larvae of dragon fly (gonchi ) were hanging on that tree. But he did not pull it down from the tree as it was not ripened and went away. In the winter season Diihin Hiikhiin Miiri ( snows) started falling down. That paddy crops which was hanging on the tree became ripen and fell into a stream called “Harchi Hassang ka hado Siigang". But nobody knew from where that paddy crops were. The Abotani went out to search the paddy. At last he found the paddy crops under the possession of Diisi-Aki, Diiro-Arro , Nyalyang Takhii and Gora Tako ( all were fishermen). They got the paddy from the river with the help of fishing trap. Abotani after making a long and repeated request obtained a little quantity of paddy crops from them and on the advice of Aba Liibo and Anii Donii he started rice terrace cultivation at a very fertile land called Jilyu Myogang and Tolyo Siiper. Gradually he increased the quantity of his rice and he became rich and prosperous.
Unfortunately at one particular period of time the healthy paddy plant in the field turned pale and started wilting. The crops failed miserably for two consecutive years because of harmful pests and insects that resulted in to famine. When Abotani was at his wits end Aba Liibo and Anii Donii advised him to perform the Dree rites in order to ward off the harmful pests and insect which were destroying the paddy. The prominent priests Changu Mitur and Dogu Miser were believed to have been selected by Abotani to perform the ceremony of Dree rite, which in turn propitiated Diiri Paro and Yarii Aki to eat up all harmful pests and insects. Diiriii Paro and Yarii Aki however could not kill all, as some pests and insects remained underground. For this reason, the priests requested Sky God (Yapung Uyi ) for rain so that the pests that remained underground could come out. After performance of Yapung Uhi also some pests were still remained underground. Finally, the priest performed Tamu God which rescued Abotani by killing all remaining pests and insects. As a result the paddy plants became healthy and yielded bumper crops in that year. On that occasion having got relief from the hard situation Abotani felt very happy and gave his commitment before the Gods and Goddesses that he and his descendent would perform the Dree rituals every year so that they may not face the same fate in near future. Hence the Dree is celebrated by people of Apatani every year during the month of July.
PROCEDURE AND RITUALS
For conduction of ritual of Dree, one or two persons are appointed permanently or temporarily from each clan of the village. These persons are known as Dree Kholi or Dree Gora. They collect small quantity of rice or millet from each individual in order to meet the expenditure of the ceremony. The collected rice is kept by these persons. When the time of festival approaches, they prepare rice beer and collect the sacrificial animals, fowls, chicken and eggs for sacrifices. After completion of these preparation they inform the people about the date of performance so that they could store the required food grains and fire woods etc for the taboo period observed after the festival.
On the appointed day, the priest, his assistant and other Dree Kholi or Gora sit on the oldest clan 'lapang' of the village after being dressed up as warriors. They recite incantations called Dree Barnii for a day. For instance, Hong village priest sits on the lapang of Nami clan, which is one of the oldest clans of the Hong village. After the completion of the recital of incantation, they go round all the clans lapang of their village along with sacrificial animals, fowls and eggs and sacrificial structure (Yuygyang). All these things are taken to the place of sacrifice. The sacrifice-place is generally located near the river of Apatani valley. The sacrificial structure or Yuygyang is cut into pieces and thrown into the river and it implies that the pests and insects are to be flooded out from the agricultural fields.
The Yuygyang for Dree is constructed from a particular plant called 'pemupello'. Only two pieces are required for the construction of sacrificial structure for Dree. The Yuygyang for Tammu God and Metii are constructed from bamboo decorating it nicely with bamboo shaves and basket (Byodungchukha). The children and women are not allowed to take the meat of sacrificed animals and fowls.
On the festive occasion of Dree, every individual prepares rice beer and women present a vessel of rice beer to their elderly bothers, sisters, son-in-law etc, as a symbol of love and affection. They reciprocate by presenting a piece of bacon or roasted meat of mithun-cow to them.
On the same day, the woman and children are involved in rejoicing and merry making singing traditional songs called 'Daminda' which is associated with Dree festival. This song basically welcomes man and god on this occasion, describing the greatness of Apatanis of the past and present, sketches the geographical location 'Khallo Sanii' of the Apatanis and their neighbouring tribes, and recalls beautiful memories of love affairs of man and woman exemplifying their ancestors Loder-Byai and Umi-Ubyang etc.
On the appointed day, mithun, cow, goat, fowls and eggs are sacrificed at altar of Dree. In olden days, these were not sacrificed except fowls and eggs. The meat of these animals are cooked and offered to the guest along with rice, cucumber and beer.
After observing Dree, seven days taboo period is strictly observed in every village with effect from the date of festival. During this period, people are not allowed to work in the field or garden nor they can bring green vegetables and fire woods. It is believed that if the observance of these taboos is violated the performance at the time of festival may not be successful.
CONCLUSION
Dree festival has been modernised with increasing popularity all over the state as well as outside. One of the most important change of the Dree celebration is, singing of 'Dree Flag song' in the inaugural function at altar of Dree and modern songs, dance, games and sports introduced which gives great gaiety of enthusiasm. It is celebrated as a seasonal festival of joy and glee when plantations of all crops are over, for the well being of the seasonal crops like paddy, millet etc. This celebration is done to appease the gods and goddess to ensure better crops and prosperity to mankind. The season is marked by maturity .
INTRODUCTION
The Apatanis observe a series of agriculture rites and festival by sacrificing domestic fowls, animals and eggs in different times, starting from the sowing to the harvesting periods for ensuring of bumper yield of crops in the year such as Dree, Tamu, Metri, Chandii and Yahung etc. Chandii Tamu rite is performed during the sowing period, Dree during every growing periods of crops and Yahung just before the harvest. The literary meaning of 'Dree' is one who borrows or purchases food grains from others in order to meet out the shortage by addition to one's old and new stock of food grains.
During Dree festival, a few rites are performed to worship and appease Gods and Goddesses, who protect the crops, and ensure well-being of man. These divinities include Tamu God, Metii God, Sky God and Danyi Piilo (sun and moon). They are worshipped by offering sacrifices of fowls, dogs, pigs, chickens, eggs, mithuns and cows. The divinities associated with Dree are collectively knows as 'Dree or Dri uyi' (Gods).
HISTORICAL MYTH
The oral literature of Apatani reveals that, in the IIpyo Supung one day Abotani was wondering in the jungle with his tamed dog. While reaching in the deep jungle the dog started barking at a tree called “Hirii Tangu Sanii”. Abotani looked at the tree and noticed a particular variety of Paddy plant along with some Rats, Squirrels, Bees and Larvae of dragon fly (gonchi ) were hanging on that tree. But he did not pull it down from the tree as it was not ripened and went away. In the winter season Diihin Hiikhiin Miiri ( snows) started falling down. That paddy crops which was hanging on the tree became ripen and fell into a stream called “Harchi Hassang ka hado Siigang". But nobody knew from where that paddy crops were. The Abotani went out to search the paddy. At last he found the paddy crops under the possession of Diisi-Aki, Diiro-Arro , Nyalyang Takhii and Gora Tako ( all were fishermen). They got the paddy from the river with the help of fishing trap. Abotani after making a long and repeated request obtained a little quantity of paddy crops from them and on the advice of Aba Liibo and Anii Donii he started rice terrace cultivation at a very fertile land called Jilyu Myogang and Tolyo Siiper. Gradually he increased the quantity of his rice and he became rich and prosperous.
Unfortunately at one particular period of time the healthy paddy plant in the field turned pale and started wilting. The crops failed miserably for two consecutive years because of harmful pests and insects that resulted in to famine. When Abotani was at his wits end Aba Liibo and Anii Donii advised him to perform the Dree rites in order to ward off the harmful pests and insect which were destroying the paddy. The prominent priests Changu Mitur and Dogu Miser were believed to have been selected by Abotani to perform the ceremony of Dree rite, which in turn propitiated Diiri Paro and Yarii Aki to eat up all harmful pests and insects. Diiriii Paro and Yarii Aki however could not kill all, as some pests and insects remained underground. For this reason, the priests requested Sky God (Yapung Uyi ) for rain so that the pests that remained underground could come out. After performance of Yapung Uhi also some pests were still remained underground. Finally, the priest performed Tamu God which rescued Abotani by killing all remaining pests and insects. As a result the paddy plants became healthy and yielded bumper crops in that year. On that occasion having got relief from the hard situation Abotani felt very happy and gave his commitment before the Gods and Goddesses that he and his descendent would perform the Dree rituals every year so that they may not face the same fate in near future. Hence the Dree is celebrated by people of Apatani every year during the month of July.
PROCEDURE AND RITUALS
For conduction of ritual of Dree, one or two persons are appointed permanently or temporarily from each clan of the village. These persons are known as Dree Kholi or Dree Gora. They collect small quantity of rice or millet from each individual in order to meet the expenditure of the ceremony. The collected rice is kept by these persons. When the time of festival approaches, they prepare rice beer and collect the sacrificial animals, fowls, chicken and eggs for sacrifices. After completion of these preparation they inform the people about the date of performance so that they could store the required food grains and fire woods etc for the taboo period observed after the festival.
On the appointed day, the priest, his assistant and other Dree Kholi or Gora sit on the oldest clan 'lapang' of the village after being dressed up as warriors. They recite incantations called Dree Barnii for a day. For instance, Hong village priest sits on the lapang of Nami clan, which is one of the oldest clans of the Hong village. After the completion of the recital of incantation, they go round all the clans lapang of their village along with sacrificial animals, fowls and eggs and sacrificial structure (Yuygyang). All these things are taken to the place of sacrifice. The sacrifice-place is generally located near the river of Apatani valley. The sacrificial structure or Yuygyang is cut into pieces and thrown into the river and it implies that the pests and insects are to be flooded out from the agricultural fields.
The Yuygyang for Dree is constructed from a particular plant called 'pemupello'. Only two pieces are required for the construction of sacrificial structure for Dree. The Yuygyang for Tammu God and Metii are constructed from bamboo decorating it nicely with bamboo shaves and basket (Byodungchukha). The children and women are not allowed to take the meat of sacrificed animals and fowls.
On the festive occasion of Dree, every individual prepares rice beer and women present a vessel of rice beer to their elderly bothers, sisters, son-in-law etc, as a symbol of love and affection. They reciprocate by presenting a piece of bacon or roasted meat of mithun-cow to them.
On the same day, the woman and children are involved in rejoicing and merry making singing traditional songs called 'Daminda' which is associated with Dree festival. This song basically welcomes man and god on this occasion, describing the greatness of Apatanis of the past and present, sketches the geographical location 'Khallo Sanii' of the Apatanis and their neighbouring tribes, and recalls beautiful memories of love affairs of man and woman exemplifying their ancestors Loder-Byai and Umi-Ubyang etc.
On the appointed day, mithun, cow, goat, fowls and eggs are sacrificed at altar of Dree. In olden days, these were not sacrificed except fowls and eggs. The meat of these animals are cooked and offered to the guest along with rice, cucumber and beer.
After observing Dree, seven days taboo period is strictly observed in every village with effect from the date of festival. During this period, people are not allowed to work in the field or garden nor they can bring green vegetables and fire woods. It is believed that if the observance of these taboos is violated the performance at the time of festival may not be successful.
CONCLUSION
Dree festival has been modernised with increasing popularity all over the state as well as outside. One of the most important change of the Dree celebration is, singing of 'Dree Flag song' in the inaugural function at altar of Dree and modern songs, dance, games and sports introduced which gives great gaiety of enthusiasm. It is celebrated as a seasonal festival of joy and glee when plantations of all crops are over, for the well being of the seasonal crops like paddy, millet etc. This celebration is done to appease the gods and goddess to ensure better crops and prosperity to mankind. The season is marked by maturity .
