The traditional religion practices of the Misings are based on three major belief system:-
First, about the creator of the universe,
Second, existence of spirits around human habitats and
Thirds, about of human soul.

The Misings believe that the universe was created by supreme heavenly power defined as ‘SEDI BA:BU’( SEDI the Father)and ‘MELO NANC’(MELO the Mother) and considered themselves as the progenies of the Sun(DO:NYI ANC i.e. Sun Mother) and the Moon(PO:LO ABU i.e. Moon Father). These deities are held to be omnipotent, omnipresent and always benevolent to mankind. Therefore, on every occasion of social and religious function, the Misings offer prayer first to these deities. In fact, no auspicious functions starts without the names of ‘SEDI MELO’ and ‘DO:NYI PO:LO’.

It is believe that the forest, river, streams, water, ponds and other physical surrounding of human habitats are infested by some spirits which they call ‘UIE’. The ‘UIE’S’ are held responsible for all kinds of maladies of man. Death, disease, destruction, misfortunes etc. are attributed to the evil eyes and desire of these spirits. Therefore, proprietary rituals are perform whenever necessary to keep these spirits satisfied or warded off from casting evils on man.

Some of the spirits are known by their usual abode such as ‘YUMRANG UIE’, spirits that live in forest, ’TALENG UIE’, spirits that live above the earth i.e. eternal atmosphere. ‘ASI UIE’, spirits that live in water and so on. Each type of spirits is believed to cause particular types of problem and this is detected by the ‘MIBU’, who is the traditional priest and seer of the Misings. Whenever a person falls ill or meets misfortune or catastrophy a ‘MIBU’ is called in to determine the spirits responsible for the problem. On detection of the spirits, appropriate ritual is performed to propitiate it according to the advice and suggestion of the ‘’MIBU’. There are of course, other method of diagnosing the spirits causing illness for, which ‘MIBU’ is not always necessary but in case of prolonged illness or occurrence of unnatural death or destruction of cattle or crops ‘MIBU’ is called in. there is also a concept of clan deity prevalent among the Misings. This is known as ‘GUMVN SO:YIN’ which is believed to be residing in each house of the families belonging to the same clan and protecting the family from all kinds of dangers and difficulties that may be caused by the evil spirits which roam around the homes and huts all the times. Thus, each family performs a ritual for the satisfaction of the “GUMVN SO”YIN” generally every year.

The next foundation of traditional Mising religion is the belief about human soul and its immortality. They belief that soul is the life, and death is the departure of the soul from the body. The moments the soul leaves the body death occurs to it.

The Misings call the soul “YALO” which also means shade. In sunshine, a man is followed by his shade everywhere and anywhere. The Misings conceive it as an accompaniment of soul in form of shade. As soon as man dies, his shade is lost from the earth. It means the soul has departed from him and assumes the form of spirit, for the soul does not find another human body where it can re-enter. Thus it remains outside mundane human world, but not necessarily forgetting the past so soon. The Misings believe that human soul does not go away too far from the dead mans home until and unless he is prayed to leave the family for good by performing the last ritual called “DODGANG” in which food and drink are offered to the departing soul as well as to the gathering relatives, neighbours and friends who come to pay homage and prayer to the departing soul. After the death of a person, the Misings perform a ritual called “UROM APIN” for departing soul within a month or so. This is performed in the belief that the departed soul does not lose all the mundane desires so soon. The desires therefore must be fulfilled before the soul departs from the earth to eternity.

Besides these major functions, a few more rituals are performed by individual Mising families according to their need and tradition.

*MURONG: It’s Significance in Mising

The Misings are one of the major communities of Assam dwelling mostly on the valley of Brahmaputra and her tributaries contributing the growth and development of composite Assamese culture. The majority of the people are still living in the flood affected and isolated areas with old age traditions and modern civilization has practically left them untouched in many aspects. They have got a MURONG SYSTEM- the backbone of their social institution which is unique by its own nature. The MURONG system has been followed as their tradition from immemorial past and every Mising village should have a MURANG to reflect their social unity and economic strength. Although, the MURONG house is a term used in some tribe to denote youth clubs of unmarried boys and girls (YOUTH DORMITORY), yet it has much more important socio-cultural significance for the Mising people. In the Mising society MURONG is a symbol of village unity, integrity and assimilation. The performance of collective social functions, feast, festivals, training of dancing and singing etc. are some usages of MURONG. It can also be used as a guest house for some honorable guest and as a court of social justice. The origin of the MURONG system can’t be traced but we can say that it is an age old tradition connected with one of their ways of defense from other tribes during life in the hills. The term MURONG has been a matter of debate still now and a slight variation of its pronunciation as ‘MVRONG’, MO: RONG’, MORONG etc. exists among the different sub groups of the Mising people. Now majority of the people prefer the term ‘MURONG;. The ‘MURONG’ house of the Mising society usually constructed in the central or the peripheral part of the village for convenience of communication to the visitors. It is slightly longer that an ordinary Mising ‘CHANG GHAR’ and has no walls. The MURONG presents a very spectacular sight and is the most beautiful and gorgeous building in the village. The front porch of MURONG of a village is visible from a distance. The MURONG has thatched roofs and very high quality posts are used for its superstructure. The decoration and construction is so superb that ones minds is bound to be filled with awe and admiration at such indigenous skills. The beams are made of some quality woods and their surfaced are decorated with pictures of DO: NYI (sun), PO: LO ( Moon), TAKAR (Star), SORMON(Crocodile), SITE (Elephant) etc. those pictures are painted with different appropriate colors and they reflect some of their traditional beliefs as forefathers ‘RU:NC PVNC’. In the quality of woods are specifically tried to use such as ‘TAPVD’, TAKINANG’, TALC, TANGNO etc. with the belief that evil spirits cant take shelters in that MURONG. It is the choice of the good spirits only. There is a big ‘MCRAM’ occasionally two or more in the central part of the house meant for burning firewoods during festive occasions. ‘PCRABS’ are kept hanging over each MCRAM for drying meat and keeping other materials used for cooking. There are two ‘KOBANG’, one at each end of the house. The raised platform of MURONG is made of split bamboo and they are arranged very nicely so that platform can be used for dancing, sleeping etc. during festive occasions. A small sized boat is kept on the southern floor of the MURONG for temporary storage of water for using during PO:RAG festival particularly. During this festivals the usage of PO:DOR is essential which is the biggest TA:SUK kept hanging by ropes at the ‘KOKTAG’ of the platform for filtering PO:RO APONG. There are many small sized TA:SUK and are all made of split bamboos and are conical in shapes. After the completion of constructing MURONG meant for a particular social occasion. The village people assemble and pray their forefather offering APONG, TAKE etc. The MURONG is directly related to the most important social festival of the Mising- PO:RAG. It is a harvest festival and it can’t be performed without a MURONG. ‘MIBU’ the Mising priest, has to conduct this auspicious social occasion in the MURONG. The organizational integrity of this institution is best felt and appreciably executed at the time of annual harvest festival and during some decision making occasions of the village people under ‘DO:LUNG KCBANG (Village Council) and ‘MVMBVR YA:ME (Youth Council). In earlier times, the MURONG had been the best school for the practical life of the Mising youth. The MURONG has a great influence on the life of the Mising people. The disciplinary influence of the society in MURONG is an aspect of its utility. The disputed opinions of the members of the village are settled at MURONG, petty cases of theft, assaults, quarrels, land partition disputes, social crimes arising of out disobedience to customary rules are settled at MURONG. Complaints regarding anything social or religions are brought before the village elders while the assemble in the MURONG. The DO:LUNG KCBANG deliver judgment and punish the offenders. Again co-operate, and the date and time for the proposed work is also decided at MURONG. To speak in short, it is an institution which fostered mutual understanding of individuals as well as social problems. It is also paves the way of social integration of the communities at the village level. The MURONG can also be used sometimes for the training ground for boys and girls in the arts of singing, dancing, spinning and weaving as well. On occasions it can be used to entertain the distinguished visitors and guest. For the youth after the days hard work, they take their evening meal in their respective houses and then gather together in the MURONG. Some will gossip, some will sing while other will play flute of beat the drum. The MURONG house is open to all sections of the Mising society on all occasion including the PO:RAG festivals. But many of these days traditions have gradually been abandoned by the Mising society. Some of the functional aspects of MURONG have been losing importance as the institution itself is partially at adying stage. Only in some interior and big villages the existence of MURONG is felt. Moreover, because of the poor financial position most of the village Mising people cant efforts construction of MURONG and celebration of PO:RAG. Although the Mising people are maintaining many of their traditional socio-cultural traits. Yet modernism has been gradually penetrating into their culture. The concept of MURONG is not an exception, hence many of its important aspects are gradually going to be abandoned. Moreover because of scarcity high quality woods as a result of gradual deforestation, the MURONG posts are in position to be replaced by stone pillars. Under such circumstance, this traditional institution cant but undergoes some changes in its construction design and functional aspects. The Mising people no longer feel the necessity to spend the night at MURONG which is not compatible with the modern system of education. Moreover, still today MURONG stand as Misings Principal traditional socio-cultural institution of great importance.

*THE ALI AYE LIGANG: The sowing festival in Mising Society

The literary meaning of ALI AYE LIGANG stand for first sowing of roots and fruits in which ‘ALI’ stands for seeds. ‘AYE’ for Fruits in which ‘LIGANG’ for sowing. Lives started in the Mising people from time immemorial as agriculturist. Roots and fruits were their staple food of livelihood in the hills. Because of influence of Aryan culture in the plains their ways of living have been changing gradually and rice cultivation has become a part of their agricultural production. Whether jhuming or ploughing was employed. ‘AHU’ paddy was their principal product and such the oncoming of the ‘AHU’ and ‘BAU’ season is marked with the celebration of “ALI AYE LIGANG”. It marks the beginning of agricultural cultivation. Prayer, dance and feast are integral parts of festival. In the past, the date of celebration of ‘LIGANG’ was not a fixed one. Variation being depended on the convenience of the locality, their social structure and geographical situation as well. Because of the spread of education and touch with the modern civilization, the feeling of unity has come to the mind of Mising people. In 1956, an unanimous decision to celebrate the LIGANG festival was taken by Mising “NANE KCBANG” (Biggest Socio-Cultural and Economic organization). In the KCBANG the date to celebrate the festival was decided to be on the first Wednesday of the month of phagun. Which is considered an auspicious day. The Mising people believe the day as LAKSHMI day. And on that day the head of the family marks the sowing of seeds in their respective fields. The head man of each family goes to the field with a handful of seeds, a YOKPA, APONG, PURANG, TAKE, PEERO, SI-PAG, SI-PAG ONNO preferably carrying in a VGVN (cone shaped structure made of bamboo etc.). using YOKPA he clean a small patch of the land in the eastern part of the field and is decorated with the PEERO and SI-PAG ONNO in a square of a circular patterns (size about 2feet x 3feet). The APONG, PURANG, TAKE and SI-PAG are placed at appropriate places within the decorated area then the seeds are sown over the area and chant the forefathers ‘SEDI MELO, KARSING-KARTAG, DO:NYI-PO:LO etc. to bear witness the sowing seeds into the womb of mother earth for abundant crops, good harvest etc. After the chanting and the sowing of the seeds, they promise to share the harvest amongst the benefactors and the beggars. In this way- LIGANG starts and headman returns home. This is completed usually in the forenoon. In the daytime, the women get busy preparing APONG and PURANG. Both are essential items of LIGANG. The two varieties of APONG existing in the community are prepared (NOGIN and PO:RO) in sufficient quantities for guest and visitors. PURANG is the special inevitable item of LIGANG. The elders and visitors irrespective of age, sex and social status are served with PURANG, APONG and delicious curry prepared usually with fish. In this way feasting continues throughout the village. In the evening hours the head of the family again pray their forefathers including ‘KOJE YANGO (Goddess of fertility). After the feasting-merry making starts in the form of GUMRAG SO:MAN. GUMRAG SO:MAN is a combination of dance and beating of drums and cymbals. The Mising people believe that Lakshmi will satisfy and bless for good harvest if GUMRAG SO:MAN is performed on the LIGANG day. Hence it is basically an appeasing dance of the Goddess of fertility. People of the village young and old irrespective of sex can take part in the PAKSONG MOMAN (Dance Song). Usually the youth take the lead and dance follows the rhythmical tunes of the drums and cymbals. But the most characteristic feature of the GUMRAG in LIGANG is the wearing of woven dresses of the participating youths reflecting their culture self image and identity. The menfolk wear GONRO UGON, MIBU GALUK and DUMER and the womenfolk wear EGE, RIBI GASENG, GERO SEGREG etc. then the womenfolk with their fine movements enact paddy transplanting and harvesting in dance of the expressive drum beats by the young men. GUMRAG dance is accompanied by appropriate songs also. GUMRAG SO:MAN usually last the whole night. In some village house to house dance is replaced by single GUMRAG SO:MAN collectively by the village people. The villagers observe a period of abstinence from field works ranging fron one to three days and breaks it known a ‘YODLEN KUNAM’ by instituting a brief function calling upon the Forefathers. This marks the ending of ALI AYE LIGANG and the people start devoting their time in the field works of cultivation. The celebration of ALI AYE LIGANG not only reflect the socio-cultural identity of the Mising people, but also has a definite role in the cultural convergence with the greater Assamese society. At present, the educated Mising people living in cities and towns, use to celebrate the festival in town halls, auditoriums etc. inviting GUMRAG parties from different localities. With a great deal of enthusiasm. It signifies their feeling to focus other people enabling to understand the significance and importance of ALI AYE LIGANG.