Mopin

The term ‘Moopin’ has derived from the name of Goddess Moopin who taught mankind the art of cultivation, domestication of animals and overall wellbeing of mankind. Moopin festival is celebrated in the early part of cultivation, especially after the sowing of paddy in the Jhum field, roughly in the months of March to April.

There was no specific fixed date for celebration as done today. It is celebrated as a gratitude to the Goddess Moopin for her all kinds of blessings and seeking continued favour. Further, during Moopin festival Goddess Moopin is implored for better crops, proliferation of domestic animals, multiplication of planted trees, bamboos and roof palm plants and free from diseases and natural calamities like, landslide, flood, drought, lighting, hailstone, epidemic, free from pest, development spirituality, oratory & good fertility.

In olden days, its celebration was purely a ritualistic performance either by an individual family or village as a whole. It was also not celebrated every year. A village may not celebrate Moopin for many years unless there is a need for its celebration which is prophesied by the shaman through chicken livers or egg yolk examination.

Sometimes, there used to be forewarning symptoms in the form of crop failure, natural calamities, death of domestic animals, etc. In that case, the shaman is consulted and accordingly the date fixed.

Moopin celebrated by a single family is called ‘Pintum’, otherwise it is village Moopin, called Doolu Moopin. Though, it may be an individual family celebration, it is the responsibility of the whole villagers to see that Moopin is celebrated successfully.

The cooperation of villagers is required mainly in image making and contribution of domestic animals and fowls for sacrifice at alter.

In case of village Moopin, whole villagers will equally share all the responsibilities such as food and animals for sacrifice. However, among them, one family would be chosen through performing omen as a main host (Pingw Nvrw) of the Moopin who will perform the animal sacrifice and maintain the taboo for certain months on behalf of whole village.

During whole period of celebration, the Shaman and his team are considered as representatives of Moopin. The team is given the highest respect, best food and drink. They would visit each and every house to bless the family.

They would stay the night at Pingw Nvrw’s house. A token gift is also presented to them after the celebration is over.

Last day is the Riga, closing day of the celebration, where villager will symbolically clear a small patch of field and sow certain seeds.

This is also the day of farewell where the Moopin is sent off in the river in a small boat, with offering of last food and drink. This parting session used to be a painful moment, especially for the Shaman and his team.

During the whole celebration, they felt the presence of Moopin with them.

A sense of unknown sadness and dryness is experienced due sudden prevalence of silence.

After the Moopin celebration is over, it is a taboo for whole villagers that they will not perform any hunting and fishing, shall not go for cultivation for few days and will not fell trees as a mark of respect to the Moopin.

Even making of undesirable noise is also discouraged. People may continue to arrange feast at individual family calling few friends.

It is costly to perform large scale Moopin every year with mithun sacrifice. Next year celebration is smaller in scale called Mari where a pig is sacrificed in the place of Mithun.

Change is inevitable. Gradually the number of Galo living in the urban places as students, government employees and businessmen increased.

For them, it became difficult to attend the Moopin celebration in their respective villages. Moreover, children in the urban areas do not have any idea regarding Moopin festival.

Thus, to fulfill the said two objectives, for first time, Moopin was celebrated publicly at Aalo in 1966.