Dree Festival July 4th

In the beginning, humans wandered around looking for food. It was Anii Donii and Abba Liibo who started cultivation in the fertile lands of IIpyo supuñ. Thus, Anii Donii was the first human to start a sedentary life while Abba Liibo was the first to start cultivation.

With the first batch of spades – Turú dipe and the first batch of machetes – Tiigyó ilyo', bushes and vegetation were cleared from large areas of land. Invoking the north and south winds, the remains were burned. Then the soil was prepared for sowing.

The agricultural plots were ready, but no paddy seeds were available. So, the search for the seeds began. In the process, Anii Donii and Abba Lwbo reached Murtú Lembyañ from where they obtained the seeds of the pyapiñ and pyare varieties of paddy as well as the seeds of cucumber and maize from Murtú Yariñ. Something was still missing and the search continued. When Anẁ̀ Donw and Abba Liibo looked into the stomachs of the wild rats, it was full of grass and herbs while that of the wild boar was full of salyó and sankhe’.

However, it was in the stomach of the dilyañ kubu – the field rat that they found the seeds of the paddy varieties empu and elañ. They followed the field rat with the help of a dog and finally located the source of the seeds. At a place called Hirii Lyandiñ, the paddy seeds were found stuck above the branches of the Hirii Tanguñ tree, along with tayú and tagyá – varieties of bees. Thus, the empú and elañ were obtained from Hirii Anii.

All varieties of paddy – pyapiñ and pyare, obtained from Murtu as well as empu and elañ, obtained from Hirii were originally obtained from Hintii Anii.

When Anii Donii and Abba Liibo set out to sow the seeds at IIpyo Supuñ, rains and storms came to disturb them. They overcame them, equipped with taser baskets and tarpì rain shields. Then, Anii Donii and Abba Lwbo were constantly disturbed in their cultivation work and their life made miserable by a demon named Pyokuñ Pembò Pyoyi Tadù. 

This demon was eventually eliminated with great effort but their fight was far from over. From Pyokuñ Pembò Pyoyi Tadù's stomach emerged swarms of insects, pests and rice-eating birds. They attacked the crops in the fields, leading to a poor harvest, and the hunger and famines that followed.

It was to counter the threat of insects, pests and diseases, and to alleviate the impending hunger and famines that a series of rituals were observed during the month of Dree. Achí Kharii or Dulu Talañ Myama Pwkha was the first priest, assisted by a committee called the Dree Pontañ. This committee consisted of Huli Gorì Hula Gora – the village committee, Huní Mitur Huna Mikiñ – the learned and wise elders of the village, Kharii Khatii – the high priests and Gwtú Gwra – the general public. They collected voluntary donations from each household to meet the requirements of the Dree rituals.

Pyodu Au and Dree Yarii are believed to be the forces that cause food shortage and bring hunger and suffering to mankind. The damage caused to crops by insects and pests, as well as the hunger brought by Pyodu Au and Dree Yarii, lead to famine. Thus, Dree rituals are observed to ward off these forces in June-July, corresponding to Dree Pwlo of the Apatanis. During the taboo period that follows, the celebration of victory over evil forces takes place. This is how the Dree festival was celebrated.

The Dree rituals are the Tamù, Metii, Meder and Mepiñ. The Tamù is propitiated to ward off insects and pests. The Metii is propitiated to ward off epidemics and other ills from human beings. The purification ritual of Meder is performed to cleanse agricultural fields of unfavorable elements. This series of rituals ends with Mepiñ, which is performed to seek blessings for healthy crops and the well-being of humanity. 

In modern Dree, Danyi is also auspicious for soil fertility, abundant aquatic life in rice fields, healthy livestock, and prosperity for all human beings.

In the past, each village used to perform the Dree rites separately in their respective villages on different dates as per the convenience of the village level organising committees. It was in 1967 that the senior students of Apatani Society led by Shri Lod Kojee organised the Dree in a centralised manner on a common ground at Siilañ Ditiñ for the first time.

Since then, the celebration during the taboo period has been held in a centralized manner with fun and gaiety. Competitions of iisañ – high jump and giibii – traditional wrestling for young people are organized, while ladies engage in damiñda – folk dance competition. Elders exhibit their knowledge with ayú and bwsi competitions.

While the ways of celebration have changed over time, the original rituals started by the ancestors at IIpyó Supuñ are meticulously followed to this day and the goal of the festival remains the same – for a healthy harvest, a bumper crop and the overall prosperity of humanity.

During the Dree festival, five main deities are appeased. These are; Tamù, Metii, Meder, Mepiñ and Danyi.

Tamu – It is good for keeping away insects and pests.

Metii – It is propitiated to ward off epidemics and other evils of human beings.

Meder – It is a purification ritual performed to cleanse agricultural fields of unfavorable elements.

Mepiñ – It is performed to seek blessings for healthy crops and the well-being of humanity.

Danyi – Danyi is also auspicious for soil fertility, abundance of aquatic life in rice fields, healthy livestock and prosperity of all human beings. Earlier Danyi was not performed during Dree rituals, it was first introduced in 1967 to sacrifice a Mithun donated by the late Millo Kacho.

On the evening of July 4, the Dree priest traditionally inaugurates the Dree festival in their respected villages. The next day, July 5, Dree is formally celebrated and celebrated on a common ground with traditional gaiety after its inauguration by a chief guest unfurling the Dree flag followed by the Dree anthem sung by a group of artists. All present are served with Dree Taku (cucumber), Dree 'O' (rice or millet beer) followed by a community feast. 

To add colour to the celebration, Pri-Dances, Daminda and other folk dances are performed. Modern dance/song, literary competition, games and sports competitions are other highlights of the day. During the taboo period, women visit the house of their aged parents and offer them wine as a token of love and respect and to strengthen their relationship.