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Cangyom Khotue


 J. Tuimuk

Every race has it culture festival it depending on the condition of the seasons. A mong the Chin the style of type of celebration of festivals may be differed but the essence of most of festivals are same. The Matus are largerly a farming people, and their and feasts are build into the agriculture circle.

            Cangyaom feast is harvesting feast or eating new crop of the welcoming feast of New year. In ancient time it usually held om the first week of the month of Yom (November). Noe it is held om November 15. the feast was held as follows: in the morning of the first day the priest (khosoih) or the oldest one in the village ring a small gong with a nnouncing a bout the feast and said like this, “Rhungha (Rhosok ah )  yam which plant in shine tree (honkeh)

Halo u lah ba khoel sih,

Ha lo uh

Ha mael uh khohni bawk u sih,

The meanihg is “come and stay in the house, let us take ou the taro, yam from the scricing palce of the field and make worship to Kho (God)”. If some people are staying at the field they come back to the house. On that day the family who lost a member of family in that year brought millet (tiktun), cucumber (Aitangthai), aster (Khungtuempai). If a woman or a daughter was lost in the the rest of the family put millet, cucumber, aster, ect,. At he grave of the lost one, and a man  or a son was lost the resdt of the family put arrows, bows and Citloek (make by wood, like the form cross) at the grave of the lost one, it signified the ending of the relationship between the dead and the living person. After celebrating the feast they are no more went to the grave and nomore cried and lonely for the dead. During feast no one was gone out side the village (no one was in the jungle.)

            In the evening they drive out Satan, in Matu, “Yom a O” with playing drum, brass plate , ect, by saying “

Tungtung koe, tungtung koe

Tungtung koe, tung tung koe

Imrhaeh Lunghli  cangyung a na kuel oe,

Thim kuet pavan Thimkilh rhea a na rhut oe,

Likma saelkho maikok a na dong oe’

They ordered Satan “tocut the rest of paddy to carry the stone-pumkin etc, from the field.” At night they sung the song called, “Aisi tho eng” joyfully.

            In the morning of the second day they made “Citloek the from is as follow:

Citloek is a sigh of healthy and victory. In cangyom khotue citloek was made  quarter by quarte. For adult men citloek was big and the stand was high, and for boys citloek was small and the stand was shoh, and erected at particular place. At a bout 10:00 AM all males brought bows and arrows, and shot citloek. In their believed there are the followsing sign for shotting citloek.

(a)    If a person thot at the center of citloek he is luky one and he will get more grain (paddy) and he will be healthy in the coming New Year.

(b)   If a person shot at the side of citloek he is alo luku one the new year

(c)    If a person miss citloek whe he shot, he is unlucky one. He or his family will face hardship in new year even he him of his family will lost their health in the new year.
Therefore before they shot citloek they pray toh Khohni (God) and shotting citloek is regarded as a kind of fortune teller. It was their belived.

            Black color on citloek and the animal blood on citloek is meaningful one. Black color show that outside citoke there ate difficulties and it is dark place and influence by Devil (Rhaithae). An the blood of domestic a nimal show lucky of a person and safety place and it can not influence by the evil once, because it is safety by the blood of a nimal. Here citloek signify the cross of Jesus Christ of Calvary and the blood of a nimal show the blood of Jesus which share on the cross. It is Matu Christian vies today.

            The cangyom feast was usually leaded by the one who got more paddy in the recent year (or) the rich one. He killed special pig and shared some pork to the neighbours and some are cooked at home and called the preist (khosoih) and made dedication and sacrifice por and paddy to the three main post of the house on behalf of Khohni (God). And then again shared food and share rice and curry to the neighbours, not only that son in law sent chicen curry and rice to father in law (Nupu) and father in law share birds curry and rice to son in law (cava). It show happiness for new year and over the old year with safetly and happily.

            Sharing of food and curry are over, they place pots of rice beer (amrhaeng yu) at the foot of citloek and consumed happily in each quarter. if preist was  in that quarter firstly rice beer was drunk by preist khosoih- and each quarter rice beer were drunk by the oldest of eact quarter, then the guest and then they drank the same share with (tuipawn) bamboo tube. While they drunk rice beer they sang cangyom song this

Lonoi oe ankung, paitha la ka na,

A khuen hmuen lung bal hnah ling loeng ling loeng ti,

Pai puei dae cang kung nah loh pai puei dae,

A bawt bet pueng nim ka ti ah,

A pa hmuen lung neh tuiphih rhaboe pawn ni.

This song means, “during this year i face hardship but now i overcome from that hardship”. Celabration of the feast was till the sun set of the second day and the night of second day they made the fire bounf at the courtyard and sitted by the fire, and the old traditional story and taught cangyom song to the young people. This feast lasted tow days.

            Onhly after celebrating these feast forefathers began cutting a new field. New year began from the end of Cangyom feast. Now aday, Matu Christians held cangyom feast in a Christian way in November 15, on this day Christian have worship service at the church, and bring some grain, vegetable and fruits which prouduct from the farmfield. It is the way Matu people celebrate New Year.