THE NEMESIS

II

It was spring again. Tarú, the mosquito was looking forward to it. No sooner did he feel the first waft of the warm wind, he set out for the country of Miyu, the man. Out of the thick vegetation, amidst the chirps of the birds and hum of the bees, ignoring the crouching leopard and the barking deer, Tarú flied towards the hills.  He did not pause to admire the opening buds of spring on the flowering trees or the sprouting fresh leaves.

At the usual resting place, the Nyatù, Taru sat down on a twig of a dried plant. He longingly looked towards the plateau, expecting his ally any time. Tapiñ, the ice, was his ally in their fight against Miyu. There was a puff of cold air, and sure enough, Tapiñ came floating with the northern wind.

“Good to see you, my friend!” Tarú greeted gleefully.

“Good to see you, friend!” Tapiñ did not look very happy.

“How was your adventure this time?” Tarú asked with curiosity.

“Tough as usual,” Tapiñ said. “Miyu is as clever as ever.”

“Tell me, friend,” Tarú said.

“At his home, Miyù kept me away with the ever glowing fire in the hearth,” Tapiñ narrated. “He protected himself with thick quilts when he slept.”

“What about your plan to attack him outside his home and by the village well?”

“He is always well protected even outside his home. He keeps his body covered with thick cloths which I cannot penetrate. In the fields and forests, he keeps me away with the incessant movement of his limbs which keep him warm.”

“Let us not lose heart,” Tarú said. “This time I will certainly finish him.”

“All the best, my friend,” Tapiñ said. And as usual, they parted way, promising to meet again next season.

(to be continued..........)

THE NEMESIS

I

It was autumn again and was already getting cold at night. Soon, winter will set in and the chill will be unbearable. Tarú, the mosquito sat crouching on the thatched roof of the house. He hated this house, but now it was providing him some warmth. It was time to leave this country - the country of Miyù, the man.

Early next morning, Tarú started its long journey back to its own country. The adventure for this season was over. He glided down the knitted bamboo wall, across the front veranda and into the narrow lane. Some early risers were already heading towards their fields. The humans in this part of the country never ceased to work.

As Tarú flew out of the village, he glanced back, thinking “I will be back.”

As the first rays of the sun penetrated the thick mists and touched the drying paddy stumps in the vast expanse of fields, he had reached the periphery of the valley. As he flew higher up above the pine trees, he could not help but admire the meandering streams flowing out of the hills and tantalizing paths leading to the woods. He felt a wave of envy passing through him. Miyù had set up such an orderly life.

Flying higher up, Tarú could see the familiar resting place, the Nyatù on the ridge of the mountain. 

As he came nearer, he felt a waft of cold air and saw Tapiñ, the ice. They had been allies as long as they could remember.  They had decided to join hands in their struggle against Miyù. Tarú would attack Miyú in summer and Tapiñ in winter. As long as they could remember, they crossed path twice in a year – once in the autumn and the other in spring. Those were the occasions they would meet at the Nyatù and exchange words.

“Hey, my friend!” Tapiñ called out. “Good to see you!”

“Good to see you, my friend,” Tarú said with an air of despondency.

“You don’t look too happy,” Tapiñ said. “How have your expedition been this time?”

“As usual,” Tarú told despondently. “I tried my best but Miyù prevailed again.”

“Let us not lose heart,” Tapiñ tried to cheer him up. “Tell me all about it.”

 “As per our plan, I took the responsibility of attacking Miyú in summer. Since the last spring, I had been following Miyù wherever he goes. I have followed him to the fields and forests where he works. I tried to attack him when he is busy working, but as soon as I reach his skin, he swats with his palm. Even the humming sounds of my flapping wings alarm him. He is too agile!”

“But he must rest sometimes!” cried Tapiñ.

“Yes, he does,” Tarú tells. “Even in rest, he is always alert. I cannot attack him. At night when he sleeps he wraps himself in thick layers of cloths. I prod him with spears, but to no avail. My spear - the proboscis, is too short. Miyù is too clever!”

 “However clever he may be,” Tapiñ said. “I will finish him this time!”

“I could not defeat him with my long spears and short spears. I could not kill him with all the poisons I have,” Tarú said. “You are formless and without weapon. I am afraid you may not be able to do much.”

“I will wait for him in front of his house and attack him with my chilly bites when he comes out,” Tapiñ said. “I will attack him at the village well when he comes to collect water. I will numb his limbs in the fields and freeze him to death in the forests where he works.”

“I wish you could!” Tarú said. “May you succeed where I failed!.”

Tarú and Tapiñ bade farewell and agreed to meet next season again. Tarú continued its journey towards the warm forests while Tapiñ proceeded towards the country of Miyù.

(To be continued.....)

Of Nose Plugs and Tattoo of the Apatanis

Ami Nwdo Bwnyi was the most beautiful woman of her time. She was also the most virtuous and skillful. She excelled in the art of weaving and making intricate designs; she was expert in cultivation and other household works. So immersed was she in her daily works that she did not have time to enjoy life.

One fine morning, she suddenly realized that all her friends have been married off and she is getting past her age for marriage. She got worried and decided to consult the God for advice.

“I have lived a virtuous life and have been a good daughter to my parent and a good sister to my brothers. But alas! I have remained unmarried while all my friends are enjoying their conjugal life,” Ami Nwdo Bwnyi said. “I wish to get married too and lead a normal life of a woman. But I am getting old and my beauty is deserting me. Pray, my God, advise me.”

“Your life will not go in vain,” the God said. “You will get the best husband on earth.”

“I am getting old and no longer pretty,” Ami Nwdo Bwnyi asked sadly. “Who will marry me now?” 

“I will tell you the secret of remaining ever youthful,” God said. “Twpe on your face, hulo on your nose and huxo with rutiñ yarañ on your ear will keep your beauty and youth for ever.”

Ami Nwdo Bwnyi got her nose and ear lobes pierced and put on yapiñ hulo and yaru huxo. She further decorated her ears with rutiñ yarañ. She then tattooed her face, the design of which was copied from that found in the pine trees.

One day, a young man saw Ami Nwdo Bwnyi and fell in love with her. He was Mwdo Jiñdo Tajiñ. He asked the beautiful woman with twpe and yapiñ to marry him.

Ami Nwdo Bwnyi and Mwdo Jiñdo Tajiñ got married. They gave birth to various xalos – the races of the world. They were able to raise lots of livestock’s which are the birds and wild animals that we see today. Pine trees, which inspired the facial tattoo design is considered sacred by the Apatanis.

So, it was after the mother of all xalos that the Apatanis came to tattoo their faces and put on nose plugs to beautify themselves. In the olden days, more prominent the twpe (tattoo) and bigger the size of the yapiñ hulo (nose plug), more beautiful a woman looked. The more prominent the twpe and bigger the pwdiñ (hair knot), more handsome a man was considered.

Twpe and yapiñ are no longer practiced today and will become things of the past. However, they will remain the characteristic features of the Apatanis forever.

(Adapted from here)

Kalung Rañtw - best of the Sacred Groves at Ziro

We have talked about the mystery of Rañtw - sacred groves of Ziro in a previous posting. Among the rañtws, Hari Rañtw is the best known for its magnificent trees which are named after the women who are believed to have planted them. Less known, but no less grand, is the Kalung Rañtw.

A special feature about the Kalung Rañtw is the fact that a shed at the site of the traditional nyatu - resting place, had been inaugurated by Kuru Hassang in 1998. The rañtw, most probably, has the biggest area and best maintained of all the village sacred groves.

The boundary is well demarcated with iron or concrete posts to prevent any encroachment attempts. Apart from magnificent blue pine trees, sacred trees include a wide varieties of other trees as well. The look of the sacred forest reminds one of Frost's verse, "The woods are lovely, dark and deep...."

Placid views from the rañtw add charm to the place.

Welcome to Kalung Rañtw.

Apatani Settlement at Talle Valley

The migration story of the Apatanis unequivocally points to the fact that they had settled down in Talle Valley before shifting base to their present habitat at Ziro valley. A team of archaeologists, in fact, had an extensive survey of Talle valley looking for any evidence of human settlement with not much success. This is understandable as the tribe had not used any materials of metal or of stone that usually leave evidences. Since the archaeologists usually look for such remains, they could not find any. What they missed, however, was the most striking evidence of Apatani settlement any visitor to the valley can see even to this day. What is that evidence? We'll find out in a while.

I always thought that blue pine at Ziro is native to the place. I believed that till some years back when I was bringing a friend working with UNDP to Ziro and during the course of our discussion, I told him that blue pine is endemic to Ziro.

“I don’t think so,” he said. “Overall vegetation here and the geographical location of Ziro indicate that blue pine is exotic.” He explained that blue pine had been brought from somewhere else and planted here.

I tried to argue against it, but he was so sure about his theory that I had to revise my own belief. I recalled then that the migration story of the Apatanis also tells of the tribe coming to the valley with seeds of pine (pwsa), bamboo (bije) and mustard (giyañ). It was clear, then, that Ziro valley was once home to broad-leaved evergreen forests and that blue pine that dominate the landscape today, was planted by the Apatanis when they settled down here.

The visitors to Talle Valley are surprised at the vegetation pattern there – broad-leaved trees in the higher reaches while coniferous forests of pine and fir dominate the valley. This is the reverse of the expected pattern. The scientists find themselves at a loss to explain what they call a unique phenomenon. It is not unique, though: this pattern is found in at least one other place.

The same so-called reverse vegetation pattern is seen at Ziro valley which very few people may have noticed. Coniferous vegetation, mainly of blue pine, dominate the valley while the surrounding hills are covered with broad-leaved trees.  This pattern is because the Apatanis planted the blue pine in the valley while broad-leaved trees are native to the area and has remained in the hills.

It is not difficult to understand now that the reverse vegetation pattern at Talle Valley also is result of similar works. When the Apatanis settled down in Talle valley, they planted psuga pine and fir in the valley while the original broad-leaved vegetation in the hills around the valley has remained intact. This, then, is the most striking and strong evidence to scientifically support the Apatani migration story that they had lived in Talle valley for a very long time before they shifted to Ziro valley.

Ziro Putu and Apatani Settlement Story

Ziro Putu today occupies the center of the Ziro valley. This is sometimes called the Army Putu as it became the cantonment area of the Indian Army in the sixties. It is said that the whole troop was killed in the war for liberation of present Bangladesh in 1972. For a long time after the soldiers left, it remained an empty hill covered with gentle green grass and fetching ferns. Some government establishments are being set up these days on the hillock.

Ziro Putu was once the village of the Ziro clan of the Apatanis. The first batch of the Apatanis to have settled down in the present habitat were the clans of Ziro, Tabyu and Dusu. Ziro people established their village in the north-west of the valley at Ziro Putu. Likewise, Tabyu clan settled down in the north-east at Tabyu Putu and Dusu clan in the southern end of the valley at Hula Putu.

The next batch of the Apatanis to have come to the valley were the people of Hong, Hari, Kalung, Reru, Tajang and Hija. They initially settled down at Bwrw but dispersed to different directions at their present habitats. The last batch to have reached the valley were the people of Dutta, Mudang-Tage and Michi-Bamin.

It is one of the ironies of history that the first settlers – Ziro, Tabyu and Dusu, who remained most influential and powerful for a long time – are today being reduced to minorities. Ziro clan left the valley and their whereabouts is uncertain at present. Almost all the people of Dusu clan were killed in a conspiracy by the rest of the Apatanis, but the descendants of a few who escaped to other villages survive today. Tabyu clan is survived by few families and we hope that the numbers will increase in the coming days. These are the materials for more stories, though.

In the meantime, welcome to visit the Hula Putu by the Hong village, the Tabyu Putu in Tajang village and the iconic Ziro Putu to relive the history of Apatani settlement in the Ziro valley.

Peci Putu

Making a round of the seven original Apatani villages used to be tantamount to making a round of the world. That was the impression during Penw ceremony of Muruñ festival. When such arduous tasks were undertaken, there had to be resting places. One such place was the Peci Putu at Bwrw.

It was here that the participants in the Penw took rest for some minutes and young men organized high jump competition among themselves. The place is a part of the Supuñ Bwrw where all the Apatanis are said to have settled down upon migration before scattering to their respective villages. Today, the place remains one of the few open spaces owned by the communities. 

Except for litters of plastic bottles and wrappers at places discarded by irresponsible picnickers, Peci Putu still presents what one imagines of Ziro, the place. It serves as the grazing ground for cattles and flock of birds can be seen flying around. Colorful butterflies are in their playful best around the groves of trees and by the nearby yorlus.

Peci Putu is, truly the centre of the Apatani valley. At a short distance can be seen the Hong village (above) and the Hapoli town (below). A little more than a kilometer to the north will take you to Hari via the legendary Dobi where a school has come up.

The play of sun and shade can be enjoyed in all its glory in the paddy fields surrounding it in three sides. Look across towards the main road, and one can have the magnificent view of the Pequ.

This September, a festival of music is planned at Ziro. Appropriately, Peci Putu is the selected venue for the festival. There will be music, food, culture and many things more to enjoy. This, then, is an occasion to visit this beautiful place.

Shades of Silver

Twice in a year, the Apatanis don't have time to breathe. One is during harvesting of paddy in September-October when the crops have to be safely in the granaries in the narrow window after they have ripen but before they fall off. The other occasion is now when the paddy saplings have to be transplanted in the fields from the nurseries before they grow too big.

Much water has flowed down the Kle river in the last fifty years, but little has changed as far as agricultural practices of the Apatanis is concerned. The two pictures below, taken more than fifty years back, could have been shot today!

This time of the year is one of the best times to visit Ziro. Not only is the weather excellent - after the chill of the winter and before warmth of the summer months, but lots of activities can be observed. The hills around the valley are replete with varieties of wild berries and fruits. Irrigated paddy fields present various shades of silver. 

It won't be very long these shades of silver give way to carpets of green and then to shades of gold. Welcome to Ziro again! 

The Legendary Bwrw

February 15, 1897. A large group of people was gathered at Bwrw. Some unusual people had come from the plains. A white man was leading a big group of armed soldiers. Their intentions were not friendly. With caution, some prominent Apatanis had set up a negotiations with them at Bwrw.

In the winter of 1896, the District Commissioner of North Lakhimpur received a report that a group of Apatanis raided a house, killing two persons and taking away four others as hostages. The owner worked with a British tea planter named H. M. Crowe and so, the Apatanis had violated the laws of the British government. Therefore, the prestige of the colonial administration was at stake.

The Chief Commissioner of Assam, based in Shillong, ordered a punitive expedition to the Apatani country with a force of two hundred soldiers.  The army, however, decided to march with three hundred soldiers and four hundred porters. And so, the expedition started under the leadership of R.B. McCabe (ICS), Inspector-General of Police and Jails in Assam.

After trekking through thick forests and steep hills for eighteen days, the group reached Ziro on February 14, 1897 with only 120 soldiers. Several groups had stayed behind at different stages on the way.

The Apatanis tried to stop the team outside Hong village, but ultimately gave way. Negotiations took place between the the Apatanis and the British government at Bwrw the next day. It was only about ten years back in 1889 that the Apatanis had seen a white man when H. M. Crowe, the tea planter came to their country, for the first time. This was their second contact with any white person.

Bwrw, even more than a hundred years back, was a beautiful place. Lots have happened in a century, but mother nature has changed little. One can still see the outlines of the pine trees that could be seen a hundred years back. The mythical Dolo-Mañdo still stands as firm as it always used to.

The landscape of Bwrw has changed a lot, though. A lively village is springing up here. Tourist lodges and other commercial buildings are coming up.  It is only befitting, one could argue,  that Bwrw where once all the Apatanis celebrated Myoko together becomes a villages again.  


(To read this post in Apatani, click here).

Mats of Reeds

Midas, King of Macedonia, made the mistake of pronouncing that Marsyas was a more masterful musician than Apollo. Apollo called Midas an ass and to prove his point, touched his head, giving him a donkey's ears. Long and hairy they sprouted up, and Midas in a panic covered them up with a tall cap, hoping nobody ever discovered his embarrassing secret. However, he could not hide this disgraceful matter from his barber, but Midas had warned him that he would be put to death if ever he revealed to anyone the asinine state of the King's ears. 

The barber found himself bursting with the secret and couldn't bear to keep the gossip to himself, but was afraid for his life. So he dug a hole in the bank of the Pactolus river and, after making certain that nobody was listening, he whispered into the hole, "King Midas has an ass's ears." Filling up the hole to forever bury the secret, the barber went away happy and at peace with himself.

All was well until the next spring, when a reed sprouted up from the hole and whispered to the other reeds that King Midas had the ears of a donkey. These reeds in turn whispered the secret to all creatures who passed. Soon the birds learned the news and brought it to a man who knew the language of birds and found the information absolutely hilarious. The man told all his friends and soon the entire kingdom knew about King Midas' miserable secret.  

Thus it came to be that when Midas came riding by in his chariot all his people began to shout in unison: "Take off the cap, King Midas, we want to see your ears!" Unable to face this public humiliation, Midas first had the head of his barber cut off, and then he hung himself in shame. And that was the end of poor, stupid King Midas, the man with the Golden Touch.


It is said that the reeds (pepu), including those that grow by the Apatani seed-beds at Ziro are whispering Mida's secret. 

Notwithstanding the role of these pepus in King Mida's death, the Apatanis have been putting them to good use since time immemorial. The mats that cover the areas around every Apatani hearth are made of pepu. 

The leaves of the pepu are collected, dried and burnt to make piyu, which in turn are made into pila. Pila is solidified into tapyo. The pila and tapyo from pepu are considered one of the sweetest. Anyone who love pike made with pepu pila will vouch for it.


The pepus are generally grown on the agers of the seed-beds - midiñs. As they love damp areas, they may also be found in the vegetable gardens (balus) where other vegetable may not grow well. 

Myoko

Myoko is at last here. Prolonged preparation has culminated into construction of Nago and sama piniiñ.

Nago plays crucial roles not only during Myoko but in everyday lives of the Apatanis. During the Myoko, Siiki is cajoled to come up in the world of man and to participate in the festivity. Nago is also the place where the all important ritual ropi is performed.

The main attraction of the nago is the piidiñs on either side. Traditionally the structure is roofed with tapo, but bamboos are being increasingly used these days. Tapo retains the advantage that the tapers can easily be inserted into it.


Sama piniiñ is the inaugural ceremony of the Myoko festival. The occasion kick-starts all other processes.

The festival this year is in the villages of Hari, Bulla and Tajang.

Welcome one and all!

Babo

The advent of Myoko is announced in myriad ways. It starts with the monkey hunting expedition (bidiñ) after the harvest. Then follows preparation and fetching of babos and lapangs from the jungle. Not-so long ago, such events were major ones. Members of clans used to stay for nights together preparing the lapangs. When the selected trees were felled for babos, young men used to rush in to mark the piidiñ, so that he can tie his rope on the topmost portion of the babo while dragging it to the village. Such young men were heroes of the clan.

The babos are erected and lapangs repaired during December/January of the Myoko anyangs. The babos are decorated like a bridegroom before they are erected. Taper, rinyo, lako - all in place.



Erection of babo is still a great event that every neighborhood look forward to. Every male member of the clan has to participate. Once fully decorated, the babo is pulled up using cane ropes. The ropes are tied to the topmost portions - the piiding and the tapers. Once in place, one agile young man volunteers to climb up the babo to bring down the ropes.



It is not only the festival of Myoko, but the preparation as well that is worth enjoying and watching.

Dree Story - 2: Sustaining Agriculture

Life was good. Abotani had good harvests every year from his aji at Liiha Poñtañ.

One year, however, Abotani noted that the yield had decreased. It decreased further the next year. As usual, Abotani turned to Aba Liibo and Ane Donii for advice.

Aba Liibo and Ane Donii examined the field. Their faces became gloomy.

“What’s the matter, my Lord?” Abotani asked with a worried expression.

“Dree is eating up your crops,” they said. “That is why your harvest is low.”

“Who is this Dree?” Abotani asked, perplexed.

“This is Dree,” Aba Liibo said, pointing to a tiny pest nibbling away at a paddy sapling.

“And this too,” said Ane Donii, picking up a worm which was eating the root of another sapling.

“Dree, in the form of these pests, insects and worms are destroying your crops,” they told.

“What should I do now?” asked Abotani looking up at Aba Liibo and Ane Donii with hope.

“Alas! We have no clue,” they said, sadly.

Abotani could not sleep that night. As soon as he heard the first crow of the cocks, he went to Anii Niinii and Punu Ninii.

“What brings you here, Tani?” they asked.

“I have been working very hard,” Abotani said. “But Dree is eating up the fruits of my labor. I have come here to seek your wise counsel.”

“Ah! Dree!!” they cried. “You need to propitiate Dree.”

Abotani started thinking quickly, “Who can help me propitiate Dree?”

He then remembered Changu Mitu (Poñkha Sah) and Dogu Misi (Pongu Mitu). “There is no greater priest than they,” he told himself. With hope flickering, he approached Changu Mitu and Dogu Misi.

“Dree has been eating my crops,” Abotani told the priests. “Anii Niinii and Punu Niinii have advised me to propitiate Him. Pray, help me.”

“Why not, son,” said the priests. “We will be happy to help mankind.”

So, Changu Mitu and Dogu Misi set working. First they collected a cup each of rice or millet from each household as Dree myiihii. Then they constructed the Dree pogyañ (altar) at Liiha Poñtañ. With offerings of hens and eggs, they then called upon Danyi-Piilo, Sii-Myoro, Siipiñ-Myome, Siitêr-Korlañ and Harnyañ-Pubyañ to prevent Dree from destroying the crops.

This was the first Dree! Thus the cultivation of food to feed mankind was sustained.

Welcome to Dree festival being celebrated by the descendants of Abotani every year!

Dree Story - 1: the Beginning of Agriculture

Abotani was tired. It had been a long day. He did not get much food today, though he had trekked through several hills. He had to forage for food everyday. He had to survive.

Lying down beside the fire, an idea struck Abotani, “I could plant the seeds of the food at one place. I won’t, then, have to go from place to place.”

As the cocks crew early next morning, he took this idea to Aba Liibo and Ane Donii. “A brilliant idea, Tani,” they cried. “Go to Jilyu Myogyañ (Jilyu Myodi) and Tolyo Siipêr (Yomo Barañ). Sow the seeds there. They shall be your aji (agricultural fields).”

“Where would I get the seeds?” Abotani asked.

“Ah, we will find out who can give you the seeds,” Aba Liibo and Ane Donii said.

Help was forthcoming. Hintii and Hirii offered to provide seeds for the primary food items. So, Abotani got seeds of emo (rice), sarse (millet), taku (cucumber) and tanyi (corn) from them.

“These seeds are pure,” they told. “They will yield pure food. They will sustain you in good times and bad times.”

Aha Riñtii brought the seeds of other food items like tape (pumpkin), peruñ (bean), inge (taro) and so on. Abotani did not consider them pure but sowed them to supplement his diet.

Cultivation was thus started in Jilyu Myogyañ and Tolyo Siipêr. Life became more comfortable for Abotani. After some years, however, the yield decreased. Abotani was worried. He consulted Aba Liibo and Ane Donii again, “I have been working hard in the fields, but the land is not kind to me. What could be the reason?”

Aba Liibo and Ane Donii examined the soil and said, “Aha! These fields have lost their fetility.”

“Is there nothing I can do?” Abotani asked.

“Yes, you can, Tani,” they said. “Some distance from here is a place named Liiha Poñtañ. Go ye there and cultivate.”

So, Abotani shifted to Liiha Poñtañ and made it his agricultural field.

Tiipe - the Body Art

Tiirii tiipe pa pa
Yapiñ tiipe pa pa
Nyachu piñpu pa pa
Goñpii tiipe pa pa
Pakii giilyu, giilyu, giilyu

The Apatani children used to grow up with the playful voices of their mothers singing this rhyme while mockingly putting tattoo (tiipe) on the face of the child, starting from the forehead (tiirii), nose (yapiñ) and the chin (goñpii) with her finger. Finally, she would tickle the child's chest making her laugh gleefully.

Apart from yapiñ and yaru hullo, tiipe is another form of body arts, practiced by the Apatanis. It was a painful and bloody process as the soot had to be stuck into the skin with thorns. Some children have said to have looked forward to the occasion when their face will be tattooed, but most understandably dreaded it.

Tiipe is becoming history now, but will always remain a characteristic features of the Apatanis.

Neha Apu

When a mother is getting ready to leave for the fields, the child cries, insisting that she wants to go with her. "The field is very far, my child," the mother cajoles. "Play at home and I will get neha apu for you."



Just as the fathers brought Sanji apu from the jungle, the mothers brought neha apu from the fields. The flower was used for making bagañ rinyo used to decorate one's ears.

Advent of Myoko

It is not fog. It is not due to impending rain. It is an indicator that the Myoko festival is not far. Murpa sai, the characteristic hazy look in the horizon is so unique at Ziro.

No wonder it is unique, as Myoko is unique at Ziro. Unlike other festivals like Dree which is celebrated all over the country, Myoko can be celebrated only at Ziro. Murpa sai, along with takuñ apu and señbo apu, is one of the nature's way of signalling that Myoko Pillo is here.

Oh yes, Myoko Piilo is here.

Muruñ Piilo

Subu and Muruñ are two occasions which are perfect examples of the people turning a crisis into an opportunity. One may have these occasions as any other ritual to propitiate the God, but they are always observed with an air of festivity. Other reason for performing these rituals, especially by a person who has done well in the society, may be a kind of thanks giving.

The main features of these festivals are supuñ-niiñ, mithun sacrifice, penii (in case of Muruñ) and hiirii khaniiñ. Supuñ-niiñ has become an occasion to display one's ornaments, dresses and handicrafts mostly by the female members of the family. The young people gets a chance to test their agility and strength during Mithun sacrifice. Penii is the climax when everybody goes in a procession around the world (supuñ paker) of the Apatanis. People can be seen dressing up themselves any way they like. A kind of fashion show.

For whatever reason and in whatever way these festivals are observed, they are great occasions to preserve and promote the Apatani culture and practices.

Happy New Year!

Paddy and millet are the two main crops of the Apatanis at Ziro. And they are the ones which are transplanted from their seed beds to the fields. While the millet seeds are sown in the kitchen gardens - yorlus and balus, the paddy seeds are sown in the midiñs. While the yorlus and balus are excellent examples of multi-crop farming, midiñs could be the opposite of it. It is used only for growing paddy seedlings. So, it is hardly used for two or three months a year. Other times of the year, it rests in a puddle of water and covered with often colorful layers of algae.

The sight of these picturesque midiñs reminds one of the future and of hope. It must be exactly because of this that everybody wishes each other every new year.

Happy New Year, 2010!!

Jilañ on Indian Postage Stamp

At last, the traditional Apatani design in the jilañ has found its place in the Indian postage stamp along with Varanasi Brocade, Kanchipuram Silk and Kalamkari. More details can be found here.

The traditional textiles of the Apatanis had got the much needed boost in 1997 when the Apatani Cultural and Literary Society (ACLS) organized a traditional fashion contest entitled "Trendsetters". Since then, various designs have been adapted and used in various cloths.
Jilañ is the dress used by the priests during ceremonial occasions like the Murung and Subu. Mythology has it that the designs were copied from the color combinations of the peacock.

Apart from the jilañ, other traditional clothes include jig-jiro, jikhe, piisa-leñda, lañchañ abi, pyamiñ pulye and so on.