Himangshu Ranjan Bhuyan
(hrbhuyancolumnist@gmail.com)
Culture is the mirror of human society. It is not confined merely to songs, music, or dance; rather, it is an artistic expression of a nation’s knowledge-beliefs, customs-rules, conduct-behaviour, religious philosophy, food habits, and overall way of life. Culture gives a community its unique identity and provides the strength to survive. Those nations across the world that have proudly carried their cultural identity have been able to firmly establish their place in the history of civilization. The Mising community is one of the most important and indispensable parts of Assam’s diverse population structure. This agrarian community, which weaves golden dreams on the alluvial soil along both banks of the Brahmaputra, maintains an extremely close relationship with nature in its life. When the warm wind of Phagun scatters red hues of palash and simolu across the bosom of nature, an unadulterated melody of joy resonates in the heart of Mising society as well. This melody belongs to agriculture; this melody belongs to creation. It is this eternal relationship between nature and agriculture that forms the basis of the spring agricultural festival celebrated by Mising society—Ali A:ye Ligang. It is not merely a festival; it is the very lifeline of Mising folk life, reflecting their social system, economy, and spiritual philosophy.
The three words “Ali A:ye Ligang” conceal the profound significance and philosophy of the festival. In the Mising language, “Ali” means seed of crops or root or tuber. “A:ye” means fruit or seed, and “Ligang” means sowing or the beginning of planting. In a broad sense, the auspicious day marking the commencement of sowing or planting seeds or seedlings in the womb of Mother Earth is Ali A:ye Ligang. Primarily, it is an agriculture-based festival. When spring arrives, overcoming the chill of winter, and nature dons new attire, the agrarian Mising people also begin farming work for future food security. To ensure this beginning is auspicious, that crops flourish abundantly, and that nature’s blessings remain forever upon them, the festival is observed by invoking ancestors and presiding deities as witnesses. It is believed that the Mising people began celebrating this festival in ancient times, when they were practicing jhum cultivation in the hills. At that time, there may not have been a fixed day or date. They would begin farming by observing seasonal changes, seeing new sprouts on trees and vines, or hearing the calls of cuckoos and koels. However, after descending to the plains over time and becoming accustomed to settled agriculture, changes occurred in the tradition of this festival as well. In 1956, the highest social body of Mising society, “Bane Kebang” (then called Nane Kebang), made a historic decision to designate the first Wednesday of the month of Phagun for observing this festival. Since then, across Assam, Ali A:ye Ligang has been celebrated with great pomp and splendour on the first Wednesday of Phagun. The selection of Wednesday also has a folk belief behind it—the Mising society considers Wednesday as “Lakshmi Bar” or an auspicious day.
The central focus of the Ali A:ye Ligang festival is its auspicious agricultural activity, or the seed-sowing rite. On the festival day, early in the morning, people from every household in the village set aside their daily chores and head to the field or a designated corner of the garden. The elder of the household leads this sacred act. In the eastern direction of the field or garden, a piece of land measuring 2-3 feet wide and 3-4 feet long is neatly dug and prepared into a square shape. At its four corners, four “Megela bon” or “Pi:r” plants are planted. These Megela plants hold special significance; since they can survive even in adverse weather, the wish is expressed that crops too will grow vigorously in the same way. In the middle of this prepared plot, a “Konkuk” made of taro leaves or kaupa leaves is placed, and offerings of “Por Apong” (rice beer made from ash) and other auspicious items are presented there. Cotton is tucked into the gaps between the leaves of the Megela plants and also into the ear of the elder. Cotton symbolizes purity and peace. Following this, the actual act begins—seed sowing. Not only paddy but also seeds of nearly nine types of crops prevalent in Mising society, such as Ahu paddy, sweet potato, moa alu, kath alu, colocasia, ginger, turmeric, ghila, etc., are planted in this sacred moment. While sowing the seeds, the elder prays to ancestors and the powers of nature. Invoking “Chedi-Mel” (the primordial source of creation), “Ane D:ni” (Sun God), “Abu P:l” (Moon God), and ancestors as witnesses, they say, “Today, on the day of Ali A:ye Ligang, we begin sowing the seeds of crops. O D:ni-P:l, listen to us. May our crops be protected from pests and insects, may they grow vigorously like the Megela plant, and may Mother Earth become green with crops to sustain us—grant your blessings for this.” This prayer encapsulates humanity’s eternal gratitude and dependence on nature.
A festival inevitably involves special arrangements of food and drink, and Ali A:ye Ligang is no exception. Preparations for this festival begin almost a month in advance. Especially Mising daughters and daughters-in-law become extremely busy during this period. “Purang Apin” and “Apong” are indispensable parts of this festival. This special rice, called “Purang,” is prepared by wrapping bora rice in taro leaves and steaming it. Its aroma and taste are incomparable. After the seed-sowing rite concludes on the day of Ligang, everyone gathers to enjoy a satisfying meal together with this Purang, Apong (the traditional Mising beverage), dry fish chutney, chicken or pork curry, and more. This communal act of eating strengthens social bonds. By having rich and poor alike sit together and partake of the same food, it presents a brilliant example of social equality and brotherhood. Alongside food, traditional attire holds a special place. On the festival day, men and women alike come out wearing their traditional garments. Young men wear “Mibu Galuk” (shirt), “Gon Ro Ugon” (dhoti), and “Dumour” (gamusa) around the neck. Young women adorn themselves with beautiful handwoven clothes such as “Ribi-Gacheng”, “Ege”, and “Chegreg”. These garments reflect the skilled touch of Mising weavers and the community’s aesthetic sense.
The true expression of joy and celebration in Ali A:ye Ligang occurs through its dance and music. The special dance of Ligang is called “Gumrag” or “Pakch-Manam”. In the afternoon or evening, starting from the elder’s house, young men and women form groups and perform this dance in the courtyards of every household in the village. Gumrag dance is not merely entertainment; it is an artistic portrayal of various movements associated with agricultural work. The postures related to digging in the field, sowing seeds, harvesting paddy, threshing paddy, etc., are presented rhythmically in this dance. Dancing in circles, this dance signifies the cyclical nature of life and the change of seasons. The musical instruments accompanying this dance are also very special. Along with drums, cymbals, and pepa, “Lenong” (a special gong instrument) and “Marbang” are played. The beats of the drum and the tunes of the songs fill the entire village. The songs sung are called “Ligang-Nitham” or “Oi Nitham”, which describe themes of love, nature, and agriculture. According to folk belief, if dance and music are not performed on the day of Ligang, or if feet remain off the ground in dance, the seedlings will not sprout well and production will decline. Therefore, to please the deities and the powers of nature, they immerse themselves wholeheartedly in dance and music. This Gumrag dance has given Mising culture a distinctive dimension and continues to enchant audiences.
Another important and noteworthy aspect of the festival is the prohibitions or restrictions associated with it, known in the Mising language as “Gena” or “Madnam”. Ali A:ye Ligang is not a one-day festival; its customs and rules extend for nearly five days. From the day of seed sowing, that is, Wednesday, strict rules are observed in Mising society for the following few days. During this period, digging the soil with a hoe, ploughing, excavating earth, cutting trees or plants, plucking fruits, catching fish, and eating anything roasted or fried in fire are completely forbidden. It is believed that after sowing new seeds in the bosom of Mother Earth, she needs rest. Digging the soil at this time is akin to causing pain to Mother Bhusumati. Additionally, refraining from destroying forests or hunting animals preserves nature’s balance—an ancient environmental consciousness embedded in this practice. People believe that breaking these rules will result in the destruction of crops or a famine. Although the duration of this “Gena” has somewhat shortened in modern times due to busyness, its core purpose and sanctity remain intact today. At the end of five days, the “Li:lenkunam”, or lifting of the prohibition rite, concludes these restrictions, and daily activities resume. On the final day, many plant a simolu sapling and light lamps to mark the conclusion of the festival, which also conveys a message of nature conservation.
In the social and cultural context, the importance of Ali A:ye Ligang is immense. It is not merely a symbol of Mising identity; it is a brilliant example of Assam’s syncretic culture. In contemporary times, this festival has moved from village fields to urban stages. Mising people residing in metropolitan cities like Guwahati also gather to celebrate this festival, where members of other communities participate and enjoy the joy as well. As a result, opportunities for cultural exchange and mutual understanding arise among various ethnic groups. However, the new generation must remain vigilant so that the winds of globalization do not corrupt the soul of this festival. It is the responsibility of today’s generation to preserve traditional customs, folk beliefs, and values intact while establishing them on the world stage.
In conclusion, it can be said that Ali A:ye Ligang is the lifeline of Mising folk life. Through this festival, the Mising people remember their past, celebrate the present, and envision the future. When the drumbeats and waves of pepa float in on the red palash days of Phagun, not only Mising society but the broader Assamese folk life resonates with excitement. This festival of the eternal relationship between agriculture, nature, and humanity teaches us to love the soil, respect nature, and beautify life through labour. May this flowing stream of Mising culture, like the Brahmaputra, continue eternally through Ali A:ye Ligang, and may it always keep the colourful cultural field of Assam fertile—that is our wish. In the sacred moment of “Ali A:ye Ligang”, may every seed sown sprout and bring the message of prosperity and peace to human society.