From Seed to Spirit

Celebrating the Harvest

Sabah’s annual harvest festival, Tadau Kaamatan, is deeply rooted in the Kadazandusun community’s cultural heritage. Centred around the rice harvest, the month-long event features rituals and traditions, that highlight the grain’s significance.

Dusun Tindal Priestess by Tsen Lip Kai from Sabah Tourism

Historically and traditionally, Kaamatan was held at the first sighting of the full moon following the harvesting season. This period, known as “tawang” (literally meaning “full moon”), signified the perfect timing for the festival. The month-long celebration culminates on May 30th and 31st, highlighting the profound significance of rice for the indigenous communities of Sabah.

Rooted in Legend

The roots of Kaamatan stretch back centuries, intertwined with the Kadazan legend of Huminodun. This tale tells of a time when harmony reigned between a benevolent god, Kinoingan, and his people on earth. However, Kinoingan’s son, Ponompulan, disrupted this peace, leading to his banishment to Kolungkud, or the underworld, and a series of devastating plagues upon humanity.

Faced with drought and famine, Huminodun, Kinoingan’s daughter, made the ultimate sacrifice, she offered her own body to nourish the people. Through Huminodun’s sacrifice, her body transformed into various food sources: rice from her flesh, coconuts from her head, tapioca from her bones, ginger from her toes, maize from her teeth, and yams from her knees. and a variety of other edible plants sprang forth, ensuring the community’s survival.

This bountiful harvest marked a turning point, and Kaamatan became an annual celebration to honour Huminodun’s sacrifice and express gratitude for the blessings of the land.

While the details differ, a similar theme of sacrifice for the community’s well-being emerges in the Murut (tagal) genesis myth of siblings, Olomor and Sulia. In this narrative, Olomor sacrifices his sister Sulia, following a vision during their rice field clearing. Seven days later, various plants sprout, including rice, highlighting the theme of sacrifice for the community’s well-being.

Both Kadazan and Murut legends tell of sacrifices made for the community’s well-being. These stories highlight the deep respect these cultures have for the land and the rice harvest it provides.

Rituals

The heart of Tadau Kaamatan unfolds through a series of rituals performed by the Bobohizan, a traditional priest or priestess. The six distinct rituals described below are typical of the Kadazandusun community of the “tangara” in the Penampang-Papar area.

Credit: https://mpu2015kadazandusun.blogspot.com/

• Kumogos: Before harvest, a Bobohizan chooses seven best rice stalks. These are left scattered in the field to appease any spirits and promise an offering after harvest.

• Kumotob: Following Kumogos, the Bobohizan selects the best unharvested rice stalks. These are tied together and stored in a tadang (rice basket) for next season’s planting.

• Posisip: The Bobohizan carries seven tied rice stalks to the rice hut and inserts them into a bamboo pole kept in the tangkob (container) while chanting prayers for Bambaazon, the rice spirit, to stay and bless the harvest.

• Poiib: The Bobohizan carefully poured rice into the tangkob within the hut. This continues until all the rice is transferred, accompanied by chants beseeching the rice spirits to watch over the stored harvest.

• Magavau: The most significant ceremony, Magavau restores Bambaazon’s spirit and offers food as a gesture of respect.

• Humabot: This final part is one of joyous celebrations, with traditional dances and games, and crowning of the Unduk Ngadau, a maiden who embodies the spirit of Huminodun.

A Look at Specific Traditions

The Kadazandusun are not alone in celebrating this bountiful season. There are other indigenous communities that have each developed unique traditions to express gratitude for a bountiful crop and appease the spirits who ensure their success.

Credit: The Borneo Post

The names for the harvest festival vary across ethnicities. The Rungus call it “kokotual” and the Timugon Murut celebrate “orou napangaan nanantab.” Despite these different names, a common thread of thanksgiving and respect for the land runs through all these celebrations. Here’s a glimpse into the traditions of several communities:

WhenMeaning & TraditionsTuaran Lotud (Lotud Dusun)For the Lotud of Tuaran, harvest celebrations are intimate affairs focused on rituals. Eight distinct rites – mansalud, monuras, tumakau, matang, mohogoi rumahi, mogimpuun, sumondot, and monumbui – are performed to invoke the spirits’ protection for the rice fields. A piglet is sacrificed during these rituals. Additionally, the tantagas (priestesses) perform a symbolic act of self-defence called “bosilat” to ward off evil spirits from the harvest. The festivities conclude with a small celebration featuring traditional food and “bahar” (coconut toddy).Timugon Murut

The Timugon Murut of Tenom celebrates “mansisia,” a Thanksgiving festival held after the harvest season. Each family contributes cash or goods to the village headman for a communal feast and celebration held in his house. A key aspect of the festivities is the “pansisiaan,” a community-wide tapai (rice or tapioca wine) drinking session. Sharing the contributions to the feast reinforces communal bonds and strengthens the village community.

Also known as Buddha Jayanti, Buddha Purnima, and Buddha Pournami.

Learn more about Wesak Day and how it is celebrated across different region: Wesak Day – Traditions Across Cultures

Tagal MurutThe Tagal Murut of Nabawan and Pensiangan call their harvest festival “napangaan nongotom nalaparan.” Celebrated over seven days, this festive event features exciting activities like cockerel fighting matches, drinking sessions, and lively dancing on the “lansaran” (a springy platform).Kudat RungusThe Rungus of Kudat observe harvest rituals that express gratitude through the sacrifice of poultry and animals to the “bambarazon” (rice spirits). During the “mongigivit” rites, chickens are offered in the rice fields as thanks for a bountiful harvest. A purification ceremony called “magahau” involves sacrificing pigs, with the blood used to cleanse household tools, jars, and gongs believed to be inhabited by spirits. The meat is then prepared for a celebratory feast. Following the feast, the Rungus perform the “mongigol sumundai,” a ritual dance held throughout the longhouse’s corridor throughout the night.

A Celebration of Community

As Tadau Kaamatan reaches its peak, the Unduk Ngadau pageant takes centre stage. Held on May 31st, contestants from various districts embody the spirit and grace of Huminodun, the mythical figure who sacrificed herself for the harvest. Through their elegance and cultural knowledge, they compete to be crowned the Unduk Ngadau, literally meaning “the sun at its zenith—the brightest point of the day” in Kadazandusun.

Credit : Jabatan Penerangan Sabah

While the Unduk Ngadau pageant captures the spotlight, Kaamatan also celebrates the rich musical heritage of the Kadazandusun people through a vibrant singing competition known as Sugandoi. The Sugandoi competition features age-group categories, ensuring traditional music resonates across generations.

Fun Fact: The Spirit Behind the Song

Did you know Sugandoi has a fascinating history? For the KadazanDusun community, Sugandoi was once a “spirit” invoked by the Bobohizan (priestess) and housed in a large jar called a “Kakanan” by the Kadazan Tangaah tribe. This spirit was believed to watch over families and bring good fortune through a ceremony called “Moginakan.” During this ritual, the Bobohizan would chant incantations called “Monugandoi,” which praised the creator (Kinoingan) and the spirit of Sugandoi. These chants laid the foundation for the modern Sugandoi singing competition. No wonder the name stuck!

Adding to the atmosphere are traditional games and competitions. From displays of strength in arm wrestling (mipulos) and knuckle wrestling (mipadsa) to showcasing skills in blow piping (monopuk) and catapulting (momolositik), these games provide a fun and interactive way to experience Kadazan Dusun culture. Teamwork is tested in tug-of-war (migayat lukug), while balance and agility are on display during bamboo stilt walking (rampanau).

Credit: https://makangang2015.blogspot.com/

A Feast for the Senses

No festival is complete without a feast for the senses, and Tadau Kaamatan doesn’t disappoint. From the tangy zing of hinava (raw fish) to the textures of butod (sago grubs), the flavours of pinasakan (braised fish), the tart tang of ambangan (wild mango), and the earthy warmth of tuhau (wild ginger), Tadau Kaamatan is a feast for the senses. Lihing, a rice wine made from fermented rice and stored in clay jars, adds a special touch to the celebratory spirit.

Credit: https://borneonews.net/

Practising these age-old traditions ensure their shared cultural heritage continues to thrive for generations to come.

References

1. Kaamatan Special: The Rituals of Tadau Kaamatan (Harvest Festival) from http://www.e-borneo.com/insideborneo/leisure0205.shtml

2. Huminodun: The Mystical Origin of the Kadazandusun People from https://www.flyingdusun.com/004_Features/010_Kaamatan02.htm

3. Sabah’s Culture (Harvest Festival) from https://sourcesofknowledge.wordpress.com/2013/06/02/sabahs-culture-harvest-festival/

4. Keningau, The Guide from https://pubhtml5.com/xvgw/junm/Keningau_The_Guide_2023/18

5. Apa It Sugandoi from http://www.sentiasapanas.com/2019/05/sejarah-sugandoi.html#ixzz7UwYVDatb

6. The Anthropological Profile of the Kadazandusuns of Borneo: The Kaamatan Rituals compiled by Allan G Dumbong from https://wayaantokou.blogspot.com/2005/12/

7. Who is Huminodun?. Sumandak. Sino. Kadazan from http://borneobonita.blogspot.com/2017/01/who-is-huminodun.html

8. Barlocco F., 2011. A Tale of Two Celebrations: The Pesta Kaamatan as a Site of Struggle between a Minority and the State in Sabah, East Malaysia. Asian Journal of Social Science from https://www.jstor.org/stable/43497845?seq=1

9. Dusunology from https://www.facebook.com/sundayak777northborneo

10. Kaamatan highlights spirit of peace and friendship this season by By Mariah Doksil from https://www.pressreader.com/malaysia/the-borneo-post/20160514/282411283538614

11. The Encyclopedia of Malaysia: Peoples and Traditions by Hood Salleh

Reflection and Renewal

Wesak, also known as Buddha Purnima or Buddha Jayanti, is a significant day for Buddhists worldwide. Observed on the first full moon day of May (June if it is a leap year) according to the lunar calendar, it commemorates three pivotal events in the life of Siddhartha Gautama, the founder of Buddhism:

• His Birth: Wesak marks the birth of Siddhartha Gautama, who is believed to have been born a prince in Lumbini, Nepal, around the 6th century BCE.

• His Enlightenment: At the age of 35, Siddhartha is said to have attained enlightenment under a Bodhi tree in Bodh Gaya, India, becoming the Buddha (“Awakened One”).

• His Parinirvana: Eighty years after his birth, the Buddha entered Parinirvana (final liberation from rebirth) in Kushinagar, India

In East Asian Buddhist schools, there are usually separate holidays, called Bodhi Day and Parinirvana Day, respectively.

While the specific details surrounding these events vary between Buddhist traditions (Theravada, Mahayana, and Vajrayana), their significance remains central to the faith.

Celebrating Wesak

On Wesak, Buddhists participate in various activities to commemorate these events and reflect on the Buddha’s teachings. These practices can range from simple meditation and prayer to elaborate processions and temple ceremonies. Some common observances include:

• Offering: Devotees may offer flowers, incense, and candles at temples to show respect and gratitude.

• Meditation: Wesak is a time for increased focus on meditation, allowing Buddhists to deepen their understanding of the Buddha’s path.

• Chanting: Chanting scriptures and teachings of the Buddha is a way to connect with his wisdom and guidance.

• Acts of Kindness: Wesak is also a time to practice compassion and generosity. Buddhists may engage in charity work or volunteer their time to help others.

During Wesak Day, many Buddhists participate in a special tradition called the “bathing of the Buddha.” It’s not an actual bath, but a symbolic way to show respect and celebrate the birth of the Buddha.

Here’s a breakdown of the ritual in simple terms:

The Statue: A statue of the Buddha (his right forefinger pointed upwards and left forefinger directed downwards) usually depicting him as a young man, is placed in a special area.

The Water: Buddhists use clean water, sometimes scented with flowers, to gently pour over the Buddha statue.

The Meaning: This isn’t about cleaning the statue, but about washing away negativity and symbolic cleansing. It also represents the rain that showered Buddha upon his birth according to Buddhist beliefs.

Flowers: Often, people offer flowers to the Buddha statue after pouring water. This symbolises respect and new beginnings.

This simple ritual is a beautiful way for Buddhists to celebrate Wesak Day and connect with the Buddha’s message of peace and enlightenment.

While the specific practices may vary by region, Wesak is a unifying force for Buddhists worldwide. It’s a day to remember the Buddha’s legacy and recommit oneself to his teachings of compassion, wisdom, and mindfulness.

Besides Wesak Day, here are some other key festivals / observations among the Buddhist community:

• Uposatha Days: These are lunar observance days held four times a month on the full moon, new moon, and quarter moon days (the eighth and fifteenth days after each). While not specifically focused on the Buddha himself, they are significant days for Buddhists to practice mindfulness and observe moral precepts. Some traditions may hold special ceremonies or meditations on these days.

• Magha Puja (Sangha Day): This festival falls on the full moon of the third lunar month (March). It commemorates a gathering of 1,250 enlightened disciples who came to see the Buddha without being summoned. They assembled in the Veruvana Monastery with the two chief disciples of the Buddha, Ven. Sariputta and Ven. Moggalana. The day is dedicated to teachings on harmony within the monastic community.

• Asalha Puja (Dharma Day): Celebrated on the full moon of the eighth lunar month (usually July), this day commemorates the Buddha’s first sermon after attaining enlightenment known as the turning of the wheel of the Dhamma (Dhammacakkappavattana Sutta) to the five ascetics at the Deer Park (Sarnath) near Benares city, India and where Kondanna, the senior ascetic attained the first level of enlightenment (the Sotapanna level of mind purity). This day also marks the beginning of the three-month rainy season retreat (vassa) for monks and nuns.

• Pavarana Day: This falls on the full moon of the eleventh lunar month (usually September or October). It marks the end of the vassa retreat and is a day for reconciliation and forgiveness within the monastic community.

It’s important to note that these dates may vary slightly depending on the specific Buddhist tradition and the lunar calendar used.

Further Exploration

Wesak Day is a beautiful opportunity to experience Buddhist culture firsthand. Many Buddhist temples across Malaysia hold special ceremonies and celebrations on this day. If you’re fortunate enough to visit a temple during Wesak, remember to be mindful of your presence.

Dress modestly and respectfully. If taking photos, ensure you are not capturing individuals engaged in prayer or meditation without their permission. By being a respectful and mindful visitor, you can contribute to the peaceful and reflective nature of this sacred day.

A Tamil festival which is observed in the month of Chithirai during full moon day. This day commemorates Chitragupta who is the assistant of Lord Yama.

9 May: Goddess Mazu’s Birthday (Mar Chor Poh)

Mazu, originally known as Lin Mo and affectionately called “Mo Niang,” was born in Putian, Fujian Province.

According to tradition, she died at the age of 28 while attempting to save fishermen at sea. After her death, she was venerated for her continued protection of seafarers, with accounts describing her appearance during storms to guide ships to safety.

Mazu came to be regarded as the patron deity of sailors, fishermen, and coastal communities. Over time, her status was formalised through a series of posthumous titles conferred by imperial courts, including “Heavenly Mother” (Tian Hou).

24 May: Tham Gong (Tan Gong)

Tam Kung (谭公), also known as Tam Tak (谭徳), is a deity associated with coastal communities in southern China. He is believed to have been born as Tan Qiao in Huizhou, Guangdong, during the late Yuan to early Ming period.

According to tradition, he attained immortality at a young age (12 years old), and is therefore represented in childlike form. He is credited with powers of healing, weather control, and protection at sea, and came to be venerated particularly among fishing communities in Huidong, where he is regarded as a sea deity.

Over time, his worship became integrated into Hakka religious practice. Today, Tam Kung continues to be honoured in temples across the region, including Sin Sze Si Ya Temple.

There is also a popular Tam Kung temple in Sandakan, Borneo. Read more at Sandakan Heritage Trail.

31 May: Wesak Day

The date of Buddha’s Birthday is determined by Asian lunisolar calendars and is observed during the month of Vaisakha in the Buddhist calendar, as well as in the Vikram Samvat (Bikram Sambat) Hindu calendar. The term “Vesak” is derived from this month.

The occasion is also known as Buddha Jayanti, Buddha Purnima, and Buddha Pournami in different regions.

Learn more: Wesak Day

30 - 31 May: Tadau Kaamatan

Tadau Kaamatan is Sabah’s annual harvest festival, rooted in the traditions of the Kadazandusun community. Centred on the rice harvest, it is observed over a month and incorporates rituals, oral traditions, and seasonal practices that reflect the importance of rice within the community’s cultural and spiritual life.

Traditionally, Kaamatan was held at the first full moon following the harvest. This period, known as tawang (meaning “full moon”), marked the appropriate time for the festival and signalled the completion of the agricultural cycle.

Learn more: From Seed to Spirit: Tadau Kaamatan

Kaul Mukah is a significant ritual and cultural festival of the Melanau community, traditionally observed in the month of Pengejin. Rooted in animistic beliefs, it serves as both an expression of gratitude and a plea for continued blessings from the Ipok: spirits and guardians of nature that govern different elements of the world (e.g. Ipo’ Guun: guardian of the jungle, Ipo’ Talun: forest, Ipo’ Sungai: rivers, Ipo’ Pangai: wind, and Ipo’ Daat: sea).

The ceremony is led by the Bapak Kaul, or Father of Kaul, who initiates the ritual with a prayer while holding Beraih Kunieng, uncooked yellow rice. He then scatters the rice over the gathered villagers as an offering to the spirits. This act symbolises a request for protection and prosperity for the coming year. Following this, the Bapak Kaul seeks permission from the aristocratic A-Metahei to commence the communal feast. The centrepiece of the ritual is the Serahang, a ceremonial basket adorned with symbolic elements and offerings, which is later placed at the riverbank or at a sacred site known as Mesin. Water is poured over the offerings as mantras are chanted, invoking the spirits to receive the tribute.

A striking visual of the festival is the arrival of boats decorated with tertilip, woven nipah leaves fashioned into intricate floral, avian, and geometric patterns. The lead boat, carrying the Serahang and accompanied by traditional musicians, heads towards the ceremonial site, ensuring that no other boat overtakes it, as doing so is considered disrespectful and may bring misfortune. Upon reaching the beach, the Serahang is ceremoniously greeted with mengalai, a traditional Melanau martial art performance. The Bapak Kaul then plants the Serahang into the ground and places small food baskets within it as further offerings to the Ipok (represented by a male and a female mask, made from Rumbia tree trunks)

A key part of the ceremony is the construction of the Tibou, a large swing, accompanied by the Tibou mantra, invoking blessings from their guardian spirits for abundant harvests and plentiful fish.

This impressive structure stands approximately 20 feet high and is constructed from sturdy bamboo poles. The swing is suspended by ropes, allowing participants to engage in a daring and exhilarating activity.​

During the festival, young men demonstrate their agility and bravery by leaping from a high bamboo scaffolding to catch the swinging rope at the peak of its arc. As the swing reaches its highest point, participants aim to grab onto the rope, eventually leading to multiple individuals hanging together as the swing soars above the beach. This act not only showcases physical prowess but also embodies communal spirit and cooperation.

Historically, Kaul Mukah was a deeply religious observance among the pagan Melanau, a means of ensuring harmony with the spirits that governed their livelihoods. The ritual aspect, particularly the Serahang Kakan Kaul, served as a cleansing rite to invite blessings and protection. The festival also holds aesthetic significance through the use of the Topeng Sagu, or sago mask, which plays a role in ceremonial practices.

The conclusion of the formal ceremony ushers in a communal gathering. A picnic follows, where traditional kuih such as kuih penyaram, selorot, and kuih beras pulut are shared amongst attendees. Music, dance, and storytelling continue throughout the celebration. It is considered taboo to take food home, as any leftovers are left near the Serahang for the Ipok, who are believed to linger at the site.

Melanau Calendar

The Melanau used a lunar-based calendar where Bulan Pengejin, the first month of the year starts in March. The calendar is guided by the constellations and the way of nature, as is that of their guardian spirits (‘gods’).

January: Pemalei

Month of Taboo

This month is shrouded in legend. It is said that long ago, a great shaman was tragically killed by his wife, his head severed, only to disappear and transform into the Taboo Star, a symbol of misfortune.

During this month, all Melanau activities are forbidden, as engaging in work or celebration is believed to bring bad luck. Marriage, fishing, planting, and house construction are strictly prohibited. It is a period of quiet observance and restraint.

February: Pengesiseng

Month of the Gills

The final month of the Melanau year is marked by strong winds and heavy rains. Floodwaters carry debris towards the sea, and logs are washed ashore. The fronds of coconut and sago palms open under the force of the wind, resembling fish gills.

These environmental changes signal the closing of the annual cycle, marking a period of transition before renewal.

March: Pengejin

Month of the Spirits

Gentle rains begin, followed by stronger winds. The sun shifts northward, signalling a change in the natural cycle. Fish emerge in rivers and forests before retreating again.

This is a time of pause. Outdoor work becomes difficult, and attention turns to cleaning and preparing tools. Toward the end of the month, the Kawul ceremony is held to mark the beginning of the new year.

This ritual calls fish out from their hiding places and symbolises the renewal of the fishing season. Offerings known as Seraheng are made to the sea. Food and drink are left at the shore as offerings and are not taken back.

April: Pengelawah Umik

Month of Cloudy Water

The sea turns green as fish rise to the surface, signalling the start of the fishing season. Fishermen set out for their first catch.

Historically, Melanau fishermen used the barong panau, a sailboat capable of long journeys at sea. Today, this vessel survives only in historical records and imagery.

May: Pengelawah Ayeng

Month of Clear Water

The sea becomes emerald green, marking the peak of the fishing season. Fishermen gather and store large catches.

By the end of the month, the water clears, revealing the seabed. Fish become harder to catch, and the first fishing season comes to a close.

June: Paka Umik

Month of the Lesser Stars

The appearance of the Seven Sisters constellation marks this month. With shifting winds, attention turns inland.

Farmers begin clearing land in preparation for planting, cutting trees and vines to prepare the soil for cultivation.

July: Paka Ayeng

Month of the Greater Stars

The Seven Sisters rise higher in the sky, and strong winds make both fishing and farming difficult. Activities come to a halt as conditions prevent work.

This is a period of waiting until the winds subside.

August: Pelepa

Month of Plenty

The sea calms and fish become abundant again. This marks the second fishing season.

It is a productive period before the monsoon season, when work will once again be interrupted.

September: Pegalan

Month of the North Star

The sea remains calm, but fish are scarce due to spawning season. The Pegalan (North) Star rises in the evening sky.

This is considered a difficult period. Traditions discourage marriage during this month, as it is believed to bring hardship.

October: Suwah

Month of the Waves

The ground is said to ripple like waves, believed to be caused by fish returning to the sea.

This marks the final fishing season. It is also a time for planting rice, sago, and other crops, aligning agricultural activity with natural cycles.

November: Pidai

Month of the Discoloured Skies

The monsoon season begins. Winds strengthen, and the positions of the sun and moon shift.

Fishing becomes risky. Only limited activity takes place as conditions grow unstable.

December: Penangaih

Month of Revival

Heavy rains nourish the forest. Plants grow, fruits ripen, and the land is replenished.

This is a period of natural abundance, marking the transition into a new cycle.

The start of the New Year is commonly marked on 1 January in the Gregorian calendar, a system derived from Roman timekeeping. In India, however, multiple New Year observances take place across regions, based on either lunar or solar calendars. These festivals are closely aligned with agricultural cycles and seasonal transitions.

Many of these New Year celebrations occur in spring, around the sun’s transition into Aries in mid-April, when day and night are of equal length.

Across regions, these observances reflect shared timing but distinct cultural expressions. While names, rituals, and foods vary, they are linked by their placement within seasonal change and calendrical systems used to mark the beginning of a new year.

Aluth Avurudda (Sinhalese - Sri Lanka)

Aluth Avurudda marks the Sinhalese New Year, observed according to the solar calendar (the astrological transition of the sun from Pisces to Aries) during the month of Bak. The term “Bak” derives from the Sanskrit bhāgya, meaning “fortunate.” The festival includes a sequence of timed rituals such as lighting oil lamps, preparing sweets, and participating in traditional games including kotta pora and rabana. Read more here.

Navavarsha (Nepali - Nepal)

Navavarsha marks the beginning of the Bikram Sambat calendar. The observance reflects agricultural heritage and the arrival of spring. Celebrations include music, dance, and communal meals. Traditional foods such as sel roti (fried rice flour bread) and samay baji are prepared. In Bhaktapur, the New Year coincides with Bisket Jatra, a festival associated with local mythic origins.

Poila Baisakh (Bengali - India (Calcutta) / Bangladesh)

Poila Baisakh marks the first day of the Bengali calendar. It is observed with the wearing of new clothes and the preparation of traditional foods such as panta bhat (fermented rice), ilish maach (hilsa fish), and sweets like sandesh.

Puthandu (Tamil - South India)

Puthandu marks the Tamil New Year. Homes are decorated with kolam (colourful floor patterns), often centred with a kuthuvilakku (lamp). Families perform prayers and prepare vegetarian meals. The day is structured around ritual viewing, offerings, and communal dining.

Vaisakhi / Vesakhi (Punjab, North India)

Vaisakhi marks the spring harvest in Punjab and is also historically associated with the formation of the Khalsa in 1699 by Guru Gobind Singh.

On this occasion, Guru Gobind Singh established the Khalsa, a collective order of initiated Sikhs, and introduced the greeting “Waheguru ji ka Khalsa, Waheguru ji ki Fateh.” The titles Singh (“lion”) and Kaur (“princess”) were adopted as part of this identity. The principles of the Khalsa are expressed through the Five Ks: uncut hair (kesh), wooden comb (kangha), iron bracelet (kara), knee-length shorts (kachera), and sword (kirpan), symbolising discipline and the duty to uphold justice.

In Amritsar, Punjab, Vaisakhi also carries historical weight, marked by remembrance of the Jallianwala Bagh massacre on 13 April 1919.

Observances include processions, visits to the gurdwara, and the preparation of communal meals (langar). In Malaysia, Sikh gurdwaras conduct ceremonies such as the Nishan Sahib Salami to mark the occasion.

Vishu (Malayalee - Kerala, India)

Vishu marks the solar New Year in Kerala, based on the sun’s entry into Meda Raasi, the first month of the solar calendar.

The day begins with the preparation of the Vishu kani, an arrangement placed in a brass vessel (uruli). Items typically include rice, coconut, jackfruit, betel leaves, areca nut, coins, a golden cucumber or lemon, and the seasonal kani konna flowers (Cassia fistula), which bloom during this period. A lit oil lamp (nilavilakku) and an image or idol of Vishnu or Krishna are also included. In some households, an Aranmula kannadi (metal mirror) is placed within the arrangement.

Viewing the kani at dawn is the first act of the day and is considered auspicious. The mirror within the arrangement signifies the individual as part of the prosperity represented by the display.

The day concludes with a sadhya, a vegetarian meal served on banana leaves

Communities Calendar in India

Water Festivals Across Asia

Water festivals observed across Thailand, Myanmar, Cambodia, and Laos mark the transition into the traditional New Year. These celebrations coincide with the sun’s entry into Mesha (Aries) and are associated with renewal, purification, and the beginning of a new cycle.

Ritual practices include the pouring of water over Buddha images, offering alms to monks, temple visits, and gatherings within families and communities. While public celebrations today often include large-scale water splashing, the underlying significance remains tied to cleansing, merit-making, and the removal of misfortune.

The Thai word Songkran originates from the Sanskrit Sankranti, meaning the transition of the sun into a new astrological sign.

Regional Observances

Cambodia - Choul Chnam Thmey
Choul Chnam Thmey marks the Cambodian New Year, observed at the end of the harvest season, typically in mid-April. Families visit temples, make offerings, and honour ancestors. Traditional games and dances are performed, and water is used in ritual contexts to signify purification and renewal.

Laos - Pi Mai
Pi Mai (Lao New Year) is marked by temple visits, almsgiving, and community celebrations. Water is poured over Buddha statues as a gesture of blessing and cleansing.

Myanmar - Thingyan
Thingyan marks the Burmese New Year. Ritual practices include the pouring of scented water over Buddha images and the sprinkling of water among participants. The act symbolises the washing away of past actions and the transition into a new year.

The festival coincides with the blooming of the golden padauk, Myanmar’s national flower, which flowers briefly during this period and is regarded as a seasonal marker of Thingyan.

Culture Note: The same tree, Cassia fistula, appears across South and Southeast Asia with related associations. In Thailand, it is known as ratchaphruek and symbolises royalty. In Kerala, its flowers, kanikonna, are used in the Vishu kani arrangement viewed at dawn on New Year’s Day. In Laos, the blossoms (dok khoun) are offered at temples and displayed in homes during the Lao New Year. In Sri Lanka, the tree, known as ehela, is commonly found in temple grounds.

Where to see
To see this tree in bloom, walk along Jalan Tebing in Brickfields, near the riverbank, where a row of Cassia fistula lines the stretch.

Thailand - Songkran
Songkran marks the Thai New Year and is the most widely recognised of these festivals. In addition to public water celebrations, families visit temples, make offerings to monks, and perform the ritual pouring of water over elders’ hands as a sign of respect.

The Thai term Songkran is derived from the Sanskrit Sankranti, meaning the transition of the sun into a new astrological sign.

One narrative associated with Songkran describes a battle of wits between the deity Brahma and a youth named Dhammapala. When challenged with three riddles, Dhammapala overheard an eagle revealing the answers and triumphed over Brahma, who, as a result, severed his own head. However, his head was so powerful that it would either scorch the earth or dry up the seas. To prevent disaster, his seven daughters, representing the days of the week, hid it in a celestial cave. Each year, as the sun enters Mesha, one of the daughters ceremoniously washes Brahma’s head and parades it around Mount Meru, the mythical centre of the universe, a ritual reflected in earthly Songkran celebrations.

Wider Regional Context

The mid-April New Year period is observed across South and Southeast Asia. In Sri Lanka, it is celebrated as Aluth Avurudda; in Tamil Nadu as Puthandu; and in Kerala as Vishu. In eastern India and Bangladesh, related observances include Bihu (Assam) and Pohela Boishakh (West Bengal and Bangladesh). These parallel calendars reflect shared astronomical timing and historical connections shaped by trade and cultural exchange.

Honouring Ancestors

Cheng Beng, the Hokkien pronunciation of Qing Ming (清明), refers to the annual tomb-sweeping festival observed by Chinese communities. The term combines qing (“clear”) and ming (“bright”), indicating the seasonal clarity associated with early April.

The festival centres on ancestral veneration. Families visit burial sites to clean tombs, present offerings, and perform rituals that maintain ties between the living and the deceased.

Date and Observance

Traditionally, Cheng Beng fell within the third lunar month, observed over a longer period from the first to the final day of the month. In contemporary practice, the festival is fixed around 5 April in the Gregorian calendar, with visits typically taking place within a window of approximately ten days before or after this date.

Preparations

In the period leading up to Cheng Beng, households prepare paper offerings. These include yuan bao (gold ingot-shaped paper) and paper effigies representing material goods. Items range from traditional necessities to contemporary objects such as clothing, houses, and personal accessories.

Offerings are often packed into paper trunks and inscribed with the name of the intended ancestor, ensuring a direct passage to the spirit world.. Markets, especially in areas like Kimberley Street in Penang, supplying these items become particularly active in the days leading up to the festival.

Historical Background

Qing Ming has origins in early Chinese ritual practice. During the Zhou dynasty (c. 1125–255 BC), ancestral rites were performed primarily by ruling elites in temple settings. By the Han dynasty (206 BC–AD 23), these practices extended to the wider population and became associated with gravesite observance.

One theory links Qing Ming to an older festival, Han Shi Jie (寒食节), or the “Cold Food Festival.” According to legend, during the late Zhou dynasty, Duke Wen of Qin sought to bring his loyal subject, Jie Zi Tui, back into service. Jie, however, chose to live in seclusion in the mountains with his mother. Frustrated, Duke Wen set the forest ablaze to force him out, but Jie refused to leave and perished in the fire.

To honour Jie, Duke Wen banned the use of fire on the anniversary of his death, giving rise to Han Shi Jie, when people ate only cold food. This day fell just before Qing Ming, and like Qing Ming, it involved making tomb offerings to ancestors. Over time, Han Shi Jie faded, and Qing Ming became the main festival for ancestral remembrance, a tradition that continues today.

Rituals at the Gravesite

1. Cleaning the Tomb
Families begin by clearing weeds and debris from the gravesite. The tombstone is washed and tidied, before offerings are presented.

2. Offering to the Guardian Spirit
Before addressing the ancestor, offerings are made to the guardian spirit of the burial ground. These may include incense, candles, fruit, cakes, and wine. A paper token (kai chin) is placed on the tomb.

3. Inviting the Ancestors
Family members call upon the ancestors to receive the offerings. Wine may be poured over the tombstone as part of the ritual.

• Video: Chris Ong’s Cheng Beng rituals in Georgetown.

4. Burning Offerings
Paper offerings are burned to transmit them to the afterlife. Additional kai chin may be burned alongside to prevent wandering spirits from claiming the gifts. Ensuring complete combustion is vital, as any unburned remains are believed not to reach their intended recipient.

5. Divination
Wooden divination blocks are used to determine whether the offerings have been accepted. The outcome is interpreted based on how the blocks fall, if the blocks land with matching sides, it signals acceptance.

Returning Home: As a final step, families cleanse themselves with water infused with pomelo leaves, a ritual to dispel lingering energy from the graveyard before re-entering the household.

Comparative Observances

Practices of honouring the dead are found across cultures. In Hindu traditions, offerings to deceased ancestors are made in the fourth month of the Hindu calendar (Panchagam): Adi (July). In Mexico, Día de los Muertos and All Souls’ Day (1–2 November) similarly involve offerings and remembrance.

References:

• https://thewoksoflife.com/qingming-festival/

• www.adriancheah.com

• https://cihc.nl/en/13-ceng-bing-tomb-sweeping-day/

The day is regarded as auspicious due to the alignment of the full moon with this star. It is associated with a number of divine marriages in Hindu tradition, including those of Shiva and Parvati, Murugan and Deivayanai, Ranganatha and Andal, and Rama and Sita. For devotees of Murugan, the day specifically commemorates his marriage to Deivayanai.

In Malaysia, Panguni Uthiram is observed with temple processions and kavadi offerings, similar in form to Thaipusam but on a smaller scale. In Kuala Lumpur, the procession typically begins at Sri Maha Mariamman Temple on Jalan Tun H. S. Lee, passes through Leboh Ampang, historically associated with the Chettiar community, and concludes at Sri Thandayuthapani Temple.

The festival has long-standing roots in Tamil tradition. Historical references appear in early Tamil literature, including the Iraiyanaar Kalaviyal, which records Panguni Uthiram as a major celebration during the period of the Chera, Chola, and Pandya dynasties. In Kuala Lumpur, the Nattukottai Chettiar community has been associated with its observance since at least the early twentieth century.

In addition to its association with divine marriages, the day is also linked in some traditions with the birth of Goddess Mahalakshmi* and Lord Ayyappan (born from the union of Lord Shiva and Mohini, the female form of Lord Vishnu).

This convergence of celestial and divine events makes Panguni Uthiram a day of spiritual significance, marked by devotion, rituals, and temple visits.

• Uthirmm Nakshatra, is the name of a star cluster, which is part of the Leo constellation. In the context of the Nakshatra system, it is the 12th of the 27 Nakshatras (star) in Vedic astrology.

• Corresponds to the star Denebola, the second-brightest star in the constellation Leo.

• Panguni marks the alignment of the twelfth month with the twelfth star and is considered highly auspicious, as it is believed to be the day of celestial marriages.

* Mahalakshmi Jayanti, marking the birth of Goddess Mahalakshmi, who incarnated on Earth during the legendary churning of the Milky Ocean (Ksheera Sagara Manthan).

A significant occasion for Tamil Hindus, observed during the Tamil month of Panguni, when the Uthiram Nakshatratakes prominence. This Nakshatra is also known as Uttara Phalguni in North India, and Panguni marks the twelfth and final month of the Tamil calendar. In other solar calendars, it corresponds to the Meena month.

Learn more: Panguni Uthiram

1 April: Hanuman Jayanti

Lord Hanuman, the son of Mata Anjana and Kesari, is also regarded as the son of Vayu Deva, the wind god. According to belief, Hanuman was born at sunrise, and in honour of this, Hanuman Jayanti celebrations begin with spiritual discourses at dawn, concluding shortly after sunrise.

An ardent devotee of Lord Rama and Sita, Hanuman is also known as Anjaneya.

Where: Shree Veera Hanuman Temple in Brickfields, Kuala Lumpur

2 April: Maundy Thursday

The Thursday before Easter, commemorates Jesus’ institution of the Eucharist at the Last Supper. It is also remembered as the day He washed His disciples’ feet, demonstrating humility and instructing them to serve one another.

3 April: Good Friday

Commemorates the crucifixion and death of Jesus Christ. In Malacca, the occasion is best observed at the Roman Catholic Church of St Peter’s (Malacca), the oldest functioning Catholic church in Malaysia. A procession begins at the church and winds its way through Jalan Pengkalan Rama, Jalan Munshi Abdullah, and Jalan Bunga Raya Pantai before returning to its starting point.

Beyond the Christian community, Good Friday is also observed by some non-Christian Peranakan Chinese and Chitty Peranakan Indians in Malacca. During Palm Sunday and Good Friday, devotees place bunga rampai, a fragrant blend of shredded flower petals, pandan leaves, and perfume, at the foot of Christ’s statue as an offering of respect and remembrance.

Good Friday is a gazetted public holiday only in Sabah and Sarawak.

In Baba patois, these traditions are marked with distinctive names that reflect their deep-rooted local expression:
Palm Sunday is called Datuk Pikol Balak (the day the Lord carried the cross), and Good Friday, marking the crucifixion, is known as Datuk Mati (the day the Lord died).

4 April: Holy Saturday

A religious observance that marks the end of the Lent season, falling on the day before Easter Sunday. It commemorates the final day of Christ’s life.

5 April: Easter Sunday

Easter is the principal festival of the Christian church, celebrating the Resurrection of Jesus Christ on the third day after His Crucifixion. The tradition of decorating Easter eggs dates back to the 13th century. During Holy Week, the church prohibited the consumption of eggs, but chickens continued to lay them. These eggs were then decorated and set aside as “Holy Week” eggs, with the egg symbolising the Resurrection.

5 April: Cheng Beng (Ching Ming / Qing Ming)

Also known as Tomb Sweeping Day, or Naik Bukit. Cheng Benng is a time when families honour their ancestors through rituals that bridge past and present. At the heart of this tradition is the upkeep of ancestral tombs, accompanied by prayers, symbolic offerings, and acts of remembrance.

Learn more: The Tradition of Cheng Beng

6 April: Kuan Yin (Guan Yin) Birthday

Kuan Yin is often referred to as the “most widely beloved Buddhist Divinity.” Her three special Dharma Days commemorate significant milestones in her journey.

• Birthday: 6 April

• Enlightenment: 1 August

• Renunciation: November 28 October

These dates are a time for devotees to celebrate the compassionate and transformative nature of Kuan Yin, reflecting on her qualities of mercy, healing, and wisdom.

Kuan Yin (Guanyin) is the Bodhisattva of Compassion in Mahayana Buddhism. She is venerated across Asia under different names and forms. In Sanskrit, she is known as Avalokiteshvara; in Japan, as Kannon, Kanjizai, or Kanzeon; and in Tibet, as Chenrezig.

In Southeast and East Asia, she is also referred to as Quan Âm (Vietnam), Kwanon or Kuan Im, Phra Mae Kuan Im (Thailand), and Miao Shan, a name associated with a popular Chinese narrative of her earthly origin.

13 April: Songkran

The Thai word Songkran originates from the Sanskrit Sankranti, meaning the transition of the sun into a new astrological sign.

Learn more: From Songkran to Thingyan

13-15 April: Regional New Years of Indian Communities in Malaysia

The Hindu New Year based on Solar calendar is known as Aluth Avurudda in Sinhalese, Puthandu in Tamil Nadu, Bihu in Assam, Vesakhi in Punjab, Pana Sankranti in Orissa, Vishu in Kerala and Naba Barsha or Pohela Boishakh in West Bengal.

• 13 April - Vesakhi

• 13-14 April - Aluth Avurudda

• 14 April - Puthnadu, Bihu, Pana Sankranti

• 15 April - Vishu, Naba Barsha or Pohela Boishakh

Learn more here: Regional New Years of South Asian Communities in Malaysia

17-27 April: Sembahyang Datuk Chachar, Malacca

A ten-day prayer dedicated to Goddess Mariamman, held at Sri Poyatha Venayagar Moorthi Temple on Jalan Tukang Mas and Sri Muthu Mariamman Temple in Kampong Chetti, Melaka.

To learn more about the festival and the Melaka Chetti (Peranakan Chetti) community:

• Datuk Chachar Procession by Mahen Bala

• Melaka Chetti Voice

19 April: Parashurama Jayanti

Parashurama (Rama with an axe) Jayanti, the birth anniversary of Lord Parashurama, the sixth avatar of Lord Vishnu.19 April: Parashurama Jayanti

Parashurama (Rama with an axe) Jayanti, the birth anniversary of Lord Parashurama, the sixth avatar of Lord Vishnu.

19 April: Akshaya Tritiya

Also known as Akha Teej, it is an important day for Hindus, believed to bring good fortune and success. It falls in the month of Vaishakha during the Shukla Paksha Tritiya (third lunar day).

The word “Akshaya” means “never diminishing”, and it is believed that any good deeds, prayers, or donations made on this day bring lasting blessings. Many people buy gold, as it is thought to bring prosperity and ensure continuous growth in wealth.

This day is dedicated to Lord Vishnu, the preserver in Hindu tradition. It also marks the beginning of Treta Yuga (the second of the four ages (Yugas) in Hindu cosmology) in Hindu mythology. Akshaya Tritiya often coincides with Parashurama Jayanti, the birth anniversary of Lord Parashurama, the sixth incarnation of Vishnu.

It is also believed that on this day, Sage Vyasa began dictating the epic Mahabharata to the Hindu deity Ganesha, who served as his scribe.

27 April - 3 May: Kaul Mukah

Kaul Mukah is a significant ritual and cultural festival of the Melanau community, traditionally observed in the month of Pengejin. Rooted in animistic beliefs, it serves as both an expression of gratitude and a plea for continued blessings from the Ipok: spirits and guardians of nature that govern different elements of the world, including the sea, land, wind, jungle, and rivers.

Read more: Kaul Mukah: Honouring Ipok

Tu Di Gong (土地公), also known as Fu De Zheng Shen (福德正神), is an earth deity widely worshipped in Chinese folk religion and Taoist practice. The name Fu De Zheng Shen translates to “God of Fortune and Virtue,” referring to merit and moral standing rather than a single fixed identity. In different dialect groups, he is also known as Tua Pek Kong (Hokkien and Teochew) or Da Bo Gong.

Fu De Zheng Shen is regarded as a title rather than a single deity. Individuals believed to have led virtuous lives may, after death, be elevated to serve as local earth gods. Each Tu Di Gong governs a specific locality.

Role and Function

Tu Di Gong is the guardian of land and community. In traditional China, each village maintained a shrine to its local earth god, who was responsible for matters affecting daily life, including agriculture, weather, and general welfare. He is often described as a minor heavenly official within a larger bureaucratic system, accessible to ordinary people.

Devotees turn to him for matters relating to livelihood, business, family well-being, and local protection. His jurisdiction is limited to a defined area, reinforcing his role as a localised guardian.

Appearance and Representation

Tu Di Gong is typically depicted as an elderly man with a long white beard, wearing a robe (often red or yellow) and a formal hat, reflecting his status as a bureaucratic figure. He usually holds a staff and a gold ingot, symbolising authority and wealth.

In rural traditions, he may be accompanied by his consort, Tu Di Po (土地婆), who is placed beside him on the altar.

Placement and Worship

The placement of the deity determines how he is addressed. When the altar is located at ground level, often near the entrance of a house or shop, he is referred to as Tu Di Gong. When placed on a main household altar, he may be addressed as Da Bo Gong.

Shrines to Tu Di Gong are commonly found at street corners, beneath trees, or outside homes and businesses, reflecting his role as a protector of specific sites.

Southeast Asian Adaptations

When Chinese communities migrated to Southeast Asia, the worship of Tu Di Gong adapted to local contexts. In Malaysia and neighbouring regions, figures such as Tua Pek Kong and Datuk Gong (Keramat Datuk) reflect a merging of Chinese earth deity worship with local spirit traditions.

In some cases, the deity is represented in Malay attire, and the shrine may include elements associated with local customs, indicating a process of cultural adaptation.

Festival and Offerings

The birthday of Tu Di Gong is commonly observed on the second day of the second lunar month, with another observance on the fifteenth day of the eighth lunar month.

On these occasions, devotees visit temples and roadside shrines to offer prayers and present offerings. These typically include:

• the Three Sacrifices (chicken, pork, and duck)

• fresh fruits and cakes

• joss paper for burning

• noodles wrapped in red paper

• ang ku kuih (red turtle cakes)

A frequently offered item is huat cake or prosperity cake (fa gao), whose name signifies growth and expansion, particularly in relation to wealth and business.

Contemporary Practice

Today, Tu Di Gong remains one of the most widely worshipped deities in everyday Chinese religious practice. His presence is closely tied to place, and worship continues at both household altars and small roadside shrines, particularly among business owners and local communities seeking stability and prosperity.

Chap Goh Mei marks the fifteenth and final day of the Chinese New Year period. It falls on the first full moon of the lunar year.

In Malaysia, the night is often associated with courtship. In places like Penang, unmarried women throw oranges into rivers or the sea, sometimes with names or wishes attached. Men retrieve them, and from this exchange, introductions may follow.

2. The Lantern Festival

Chap Goh Mei coincides with the Lantern Festival, known as Yuan Xiao Jie. Lanterns are displayed across temples, streets, and waterfronts.

Historical accounts trace the festival to the Han dynasty. One account links it to Emperor Ming, who ordered lanterns to be lit in temples in honour of Buddhist deities. Over time, the practice moved beyond court and monastery into public space.

By the Song dynasty, riddles were attached to lanterns. These were known as cai deng mi. People gathered to solve them, turning the occasion into a public activity centred on wordplay and wit.

3. Tangyuan

Tangyuan are glutinous rice balls served in sweet broth. In northern China, they are called yuanxiao; in the south, tangyuan. Fillings include black sesame, red bean, peanut, and other pastes. The word yuan means roundness, and is associated with reunion and completeness, which is why families gather to eat them on this night.

One commonly told story links the dish to a palace maid named Yuan Xiao, who longed to return home but could not leave her duties. An adviser, Dongfang Shuo, devised a plan.

He spread word that a fire would destroy the city on the fifteenth day of the lunar month. In response, the emperor ordered every household to hang red lanterns, light firecrackers, and prepare glutinous rice balls as offerings to the God of Fire, so that the city would appear already burning.

On that night, while the city was filled with light and activity, Yuan Xiao was able to leave the palace and reunite with her family.

The following day, no fire occurred. The emperor ordered that the practice be repeated each year. The festival came to be known as Yuan Xiao Festival, and the rice balls associated with it remained part of the observance.

Chap Goh Mei, the Lantern Festival, and tangyuan sit within the same evening, observed in different ways across communities.

The Bahá’í Fast takes place during the month of Alá (meaning “Loftiness”), the final month of the Bahá’í calendar. For nineteen days, adult Bahá’ís abstain from food and drink between sunrise and sunset. The Fast is observed as a period of spiritual discipline, prayer, and reflection.

2 March

Commencement of Pilgrimage Procession to Hai Choo Soo Temple Tanjung Tokong

Where: Poh Hock Seah, Lebuh Armenian, George Town, Penang (2:00 p.m.)

Chneah Hoay Flame Watching Ceremony

Where: Tua Pek Kong Temple, George Town, Penang (11:00 p.m.)

3 March

Poh Hock Seah “Chneah Hoay” Return Journey Procession

Poh Hock Seah is known for organising Chingay processions in honour of Tua Pek Kong. Before the Second World War, such processions were commonly held and sometimes took place on a very large scale. One notable example occurred in 1905, when a major Chingay procession was held on the 14th, 15th, and 16th days of the first lunar month.

The term Chingay refers to decorated platforms carried on the shoulders of men, each displaying colourful scenes from Chinese history or mythology.

The procession was organised into sections representing different parts of the town. Each section typically carried a large triangular silk flag mounted on a tall bamboo pole and held upright by a team of bearers.

In Penang’s Chingay tradition, performers balance these tall flags upright, sometimes on the forehead or shoulder, as they move through the procession.

Lanterns inscribed with Chinese characters were mounted on painted wooden poles, and a long banner identified the group. Musicians accompanied each section, playing traditional Chinese instruments.

The main feature of every section was its Chingay platform. These were originally carried by men, though later processions sometimes included pony-drawn floats. Great care was taken in decorating the platforms and in selecting the young woman who would appear on them.

The procession often takes place around Chap Goh Meh, the fifteenth and final night of the Chinese New Year celebrations.

In the Year of the Tiger, the event is known as the Tua Pek Kong Hneoh Procession; in other years it is called the Tua Pek Kong Chneah Hoay Procession.

Where: Seng Ong Beow Temple, Georgetown, Penang
Time: 8:00 p.m.

3 March: Chap Goh Mei and Lantern Festival

Chap Goh Mei marks the fifteenth and final day of the Chinese New Year period, falling on the first full moon of the lunar year. It coincides with the Lantern Festival (Yuan Xiao Jie), when lanterns are displayed in temples and public spaces.

Families gather to eat tangyuan — glutinous rice balls served in sweet soup. Their round shape symbolises reunion, completeness, and unity, reflecting the full moon that marks the close of the New Year celebrations.

Chap Goh Mei is also associated with courtship traditions. In some communities, unmarried women throw oranges into rivers or the sea, a gesture linked to matchmaking and hopes for marriage.

For a fuller explanation of Chap Goh Mei, the Lantern Festival, and the meaning of tangyuan, see the accompanying article.

Where: Tow Boo Kong Temple, Butterworth (北海斗母宫), Penang — 6:30–11:00 p.m.
Jeti Bagan Bukit Tambun to Dewan SJKC Keng Koon (峇眼武吉淡汶码头至敬群小学礼堂) — 6:00–10:00 p.m.

4 March: Holi

Holi is a Hindu spring festival celebrated on the full-moon day of Phalguna, which usually falls between February and March. The festival is marked by public celebrations in which participants throw coloured water and powders at one another.

Several narratives are commonly associated with Holi:

1. Radha and Krishna: One centres on Krishna and Radha, whose playful exchanges are reflected in the custom of colouring faces.

2. Hiranyakashipu and Prahlada: Another recounts the story of Hiranyakashipu and his son Prahlada. Hiranyakashipu, granted a boon (from Brahma) that made him nearly indestructible, demanded worship from all. Prahlada’s continued devotion to Vishnu led to attempts on his life, including an episode in which Prahlada survived a fire while Hiranyakashipu’s sister Holika perished. This episode is commemorated on Choti Holi through Holika Dahan, the lighting of bonfires.

3. Shiva and Kama: A third narrative links Holi to Shiva and Kama, the god of love. According to tradition, Shiva burned Kama to ashes for disturbing his meditation. Later, to appease the grief-stricken Rati (Kama’s wife), Shiva revived Kama, marking the festival as a celebration of love and renewal.

5 March: Insect Awakening Day (Jingzhe)

Insect Awakening Day is the third solar term in the traditional Chinese calendar. It marks the period when spring thunder is believed to awaken insects and animals from winter dormancy, signalling seasonal change.

Historically, incense and mugwort were burned to repel insects and harmful creatures. Over time, this developed into the practice known as “villain hitting” (da siu yan), a ritual intended to dispel bad luck and negative influences. The White Tiger Deity is honoured on this day through offerings (duck egg and pork lard) to prevent conflict, gossip, and harm in the year ahead.

Eating pears during this period is also customary. Pears are traditionally believed to help counter dryness in the body and soothe the throat as the weather becomes warmer.

13 March: Lao Tzu Birthday

This day commemorates the birth of Lao Tzu, the traditional founder of Taoism (Daoism).

14 March: Guanyin Loan-Granting Day Loan and Birthday of the Guardian God of Wealth (Cai Shen)

Borrowing Treasure is a Taoist devotional practice associated with seeking financial stability and continuity. On this day, devotees visit temples to symbolically “borrow” wealth from Guan Yin, the Bodhisattva of Compassion for year, with the understanding that the blessing will later be repaid through offerings or acts of gratitude before the next new year.

In Kuala Lumpur, the ritual is observed at temples such as Sin Sze Si Ya Temple.

Practices differ by temple and community, but the ritual commonly involves offerings, prayers, and receiving symbolic items representing prosperity.

Participants often receive a small bundle of thuja / arborvitae (loosely called “cypress” in English) leaves tied with red paper charms. The thuja (Platycladus orientalis) is an evergreen tree traditionally associated with longevity, endurance, and protection. Because the tree remains green throughout the year, it symbolises continuity.

The bundle, marked with auspicious red tags, represents the prosperity that has been “borrowed.” Devotees may place it at a home altar, in a shop, or at a workplace as a reminder of the blessing received.

Practices vary by temple and community, but the ritual typically includes incense offerings, prayers, and the symbolic receiving of prosperity tokens.

14 March: Chet (Sikh New Year)

Chet is the first month of the Nanakshahi calendar used in Sikhism. The Nanakshahi calendar is a tropical solar calendar structured around twelve months, known as the Barah Maha, a poetic composition by the Sikh Gurus that reflects seasonal changes through the yearly cycle.

The calendar begins with the month of Chet, with 1 Chet falling on 14 March each year, marking the start of the Sikh New Year. The reference year for the Nanakshahi calendar is the birth of Guru Nanak Dev in 1469 CE.

While Vaisakhi (14 April) commemorates the founding of the Khalsa by Guru Gobind Singh in 1699, Chet 1 marks the beginning of the Nanakshahi calendar year.

16 March: Laylat al-Qadr

Laylat al-Qadr is regarded as the most significant night within the last ten days of Ramadan. It is believed to be the night on which the Quran was first revealed. While commonly associated with the 27th night of Ramadan, Islamic tradition encourages seeking it on any of the odd-numbered nights during the final ten days. The night is marked by extended prayers and Quran recitation.

16 March: Malam Tujuh Likur

Malam Tujuh Likur refers to the nights of the last ten days of Ramadan, particularly the 27th night, which many Muslims associate with Laylat al-Qadr (the Night of Power).

In Malaysia, the period is often marked by decorative displays of pelita, traditional oil lamps placed outside homes, along village pathways, and around mosques. In earlier times these lamps helped illuminate dark kampung lanes during the final nights of Ramadan.

Today, pelita displays continue as a community tradition, with neighbourhoods and villages arranging rows of lamps or building decorative structures to mark the approach of Hari Raya Aidilfitri.

19 March: Ugadi and Gudi Padwa

Ugadi marks the New Year for communities in Andhra Pradesh, Telangana, and Karnataka. In Maharashtra and Goa, the same day is observed as Gudi Padwa. It falls on the first day of the Hindu month of Chaitra, according to the Amavasyant calendar.

The festival marks the start of the agricultural cycle and the onset of spring. In Sanskrit texts, this new year is referred to as Vatsararambha or Chaitra Shukla Pratipada.

19 - 27 March: Chaitra Navarathri

Chaitra Navratri is a nine-day Hindu festival observed at the beginning of the lunar year. Each day is dedicated to one of the nine forms of the Goddess Shakti. The ninth day is celebrated as Ram Navami, commemorating the birth of Rama.

This festival is also known as Vasanta Navratri (spring), distinguishing it from the autumn Sharad Navratri (where Goddess Durga is worshipped in her nine forms.) observed later in the year.

In many Asian traditions, spring is not tied to local weather but to the calendar.
Chinese New Year (Chinese Spring Festival) arrives with the lunar new year, usually between late January and mid-February, while Nowruz follows the solar calendar, beginning precisely at the spring equinox around 20 March. In the Hindu calendar, Vasanta Navratri is aligned with the waxing moon of early spring.

In places like Malaysia, where seasons do not shift in the same way, these festivals mark the arrival of spring symbolically rather than physically.20 March: Nowruz

Nonetheless, Happy Spring!

20 March: Nowruz

Nowruz (new day) marks the Persian New Year and coincides with the spring equinox. It falls on the first day of Farvardīn in the Iranian calendar, usually around 21 March. The festival has roots in Zoroastrian tradition and is closely linked to the vernal equinox and the arrival of spring, symbolising renewal, rebirth, and the triumph of light over darkness.

20 March

Birthday of the Earth God (Tu Di Gong / Fu De Zheng Shen)

Tu Di Gong (土地公), also known as Fu De Zheng Shen (福德正神), is a widely worshipped earth deity in Chinese folk religion. He is regarded as the guardian of a specific locality, overseeing the well-being, prosperity, and protection of the land and its people. Each Earth God is believed to govern a defined area, reflecting his role as a localised spiritual authority.

In Malaysia and Southeast Asia, he is also associated with figures such as Tua Pek Kong and Datuk Gong, reflecting adaptations of Chinese earth deity worship to local contexts. Devotees visit temples and roadside shrines to offer prayers for business, livelihood, and family well-being.

Offerings commonly include the Three Sacrifices (chicken, pork, and duck), fruits, cakes, joss paper, noodles wrapped in red paper, and ang ku kuih. Fa gao (prosperity cake) is frequently included, symbolising growth and expansion.

For a fuller explanation of Tu Di Gong’s role, origins, and local variations, see:
Tu Di Gong →

Birthday of Mencius (Meng Fuzi)

Mencius (c. 372–289 BCE) was a Chinese philosopher and one of the most important scholars of the Confucian tradition. Often called the “Second Sage” after Confucius, he expanded Confucian teachings on ethics, governance, and moral cultivation.

His writings emphasise the belief that human beings possess an innate capacity for goodness and that rulers should govern with compassion and responsibility toward the people.

Birthday of Na Tuk Kong (Da Bo Gong)

Na Tuk Kong is a local guardian spirit widely venerated by Chinese communities in Malaysia and Singapore. The name combines the Malay honorific “Datuk”, used for respected elders, with the Chinese word “Kong”, meaning grandfather or elder.

Shrines dedicated to Na Tuk Kong often resemble small Malay-style spirit houses and are commonly found near trees, construction sites, housing estates, or roadside corners.

In many shrines, the figure is depicted as a Malay man wearing a songkok and holding a keris, reflecting his connection to Malay culture and the land. Offerings placed there may include incense, cigarettes, coffee, fruits, and betel nut.

These shrines are usually easy to recognise once you know what to look for. They often resemble a small Chinese shrine, painted in red, and are frequently placed beside trees, near roads, housing estates, or construction sites. Another common visual clue is the shrine has a small staircase leading up to the shrine.

For many Chinese devotees, Na Tuk Kong functions as a guardian of the land, protecting the area and those who live or work there. The practice reflects the blending of Chinese religious traditions with local Malay spiritual beliefs in Southeast Asia.

Dragon Head Raising Day (Blue Dragon Festival)

Dragon Head Raising Day (longtaitou) marks the awakening of the dragon in traditional Chinese seasonal belief. The dragon is associated with rain and agricultural fertility, and the day signals the transition from winter toward spring.

Although the festival is not widely celebrated in Malaysia, some customs remain familiar within Chinese communities.

One of the most visible traditions is getting a haircut. The Chinese word for hair, is fa, is the same as in fa cai, meaning “to become wealthy.” When this day arrives, visiting the barber is believed to bring good fortune and remove lingering bad luck from the previous year.

Certain foods are also eaten because their names symbolically refer to parts of the dragon:

• Noodles: called dragon whiskers (long xu mian), symbolising longevity

• Dumplings: known as dragon ears

• Spring rolls or pan fried scallion pancakes: referred to as dragon scales

• Wontons: sometimes called dragon eyes

In some places, devotees also visit temples to offer incense to Tu Di Gong, the Earth God, praying for prosperity and favourable conditions for the year ahead.

21 March: Hari Raya Aidilfitri

Hari Raya Aidilfitri marks the end of Ramadan, the month of fasting observed by Muslims from dawn to sunset. The fast is one of the five pillars of Islam and is accompanied by prayer, reflection, and acts of charity, including the giving of zakat and fitrah.

Throughout Ramadan, the fast is broken each evening with dates, followed by meals shared with family and the wider community. In the final nights of the month, attention turns to Laylat al-Qadr, a significant night associated with the first revelation of the Qur’an. In Malaysia, you may notice rows of oil lamps (lampu pelita) lit outside homes during the last week of Ramadan.

Hari Raya begins with the sighting of the new moon marking the start of Syawal. Early the next morning, families dress in traditional attire and gather at mosques for prayers. It is also customary to seek forgiveness from parents, elders, and one another.

In the days leading up to Hari Raya, many people travel back to their hometowns in a movement known as balik kampung, returning to be with family. While the main celebrations take place over the first few days of Syawal, visits and gatherings often continue throughout the month.

21 March: Birthday of Wenchang (God of Literature)

Wenchang Dijun, also known as Wenchang Wang, is the Taoist deity associated with literature, scholarship, and success in examinations. He is traditionally revered by students, scholars, and those pursuing academic or civil service achievements.

On this day, devotees visit temples dedicated to Wenchang to pray for wisdom, clear thinking, and success in studies or examinations. Parents often bring children preparing for major exams to make offerings and seek blessings.

Certain foods are offered because their names carry symbolic meanings connected to learning and achievement.

Common offerings include:

• Green onions (葱, cōng): symbolising intelligence and quick thinking

• Garlic (蒜, suàn): associated with calculation and careful planning

• Celery (芹菜, qíncài): representing diligence and hard work

• Radish or turnip (菜头, cài tóu): symbolising good fortune and a favourable outcome

These symbolic offerings reflect a long-standing tradition in Chinese culture of using wordplay and homophones to express wishes for success and prosperity.

24 March: Manavaalak Kolam Festival (Thirukkalyaanam)

An annual celebration held at the Sri Kandaswamy Temple in Brickfields, Kuala Lumpur, marking the temple’s Kumbaabishegam Anniversary. ​The festivities included special rituals such as Sangaabishegam (sacred bath) and Thirukkalyaanam (divine marriage ceremony). Devotees participated in the Thiru Oonjal (swing ceremony), followed by a procession of Sri Mahaavalli Gajavalli Sametha Sri Mutthukkumaaraswami Perumaan on the Sapparam (ceremonial chariot) along Scott Road, Brickfields, K.L.

Note: Kumbaabishegam is performed every 12 years. It is a purification and re-energisation of the temple’s deities and structures, ensuring the divine presence remains strong.

27 March: Ram Navami

Ram Navami commemorates the birth of Rama, the seventh avatar of Vishnu. It falls on the ninth day of the bright fortnight (Shukla Paksha) of Chaitra. Observances include temple prayers, readings from the Ramayana, and processions.

In many communities, the day is also associated with kalyanotsavam, a symbolic re-enactment of the marriage of Rama and Sita. In North India, Ram Navami coincides with the final day of Chaitra Navratri.

Note: Lord Rama’s birth anniversary is disputed. The dates listed follow those observed by temples in Malaysia.

The modern Malaysian version is widely attributed to Loke Ching Fatt of Seremban, who developed a variation known as “Sup Kum Yee Sang” in the mid-twentieth century. The dish draws conceptual reference from older southern Chinese practices of eating raw fish on the seventh day.

Yee sang consists of shredded vegetables such as carrot and daikon, accompanied by raw or lightly cured fish, crushed peanuts, sesame seeds, pickled ingredients, crisp crackers, oil, and sweet plum sauce. The ingredients are arranged on a large round platter before serving.

When the dish is ready, diners stand around the table and toss the mixture together with chopsticks in a practice known as lou hei, meaning “to raise up.” As the salad is lifted and mixed, auspicious phrases are called out collectively. The height of the toss is associated with aspirations for prosperity and advancement in the coming year.

Each component carries linguistic or symbolic associations. Fish (yu) is linked to abundance (nián nián yǒu yú); oil poured in a circular motion signifies wealth flowing in (cái yuán guǎng jìn); sesame seeds (shēng yì xīng lóng) and nuts (jīn yín mǎn wū) denote harvest and prosperity; and the fried crisps (mǎn dì huáng jīn) represent material abundance (gold). During the toss, common expressions include “Huat Ah!”, a Hokkien phrase meaning to prosper or flourish.

While rooted in dialect traditions and regional adaptations, yee sang has become a shared festive dish across communities in Malaysia, marking the New Year through collective participation at the table.

Fasting during Ramadan begins before dawn and ends at sunset. During fasting hours, Muslims abstain from food and drink, as well as smoking. Fasting is one of the five pillars of Islam, alongside the declaration of faith (shahada), daily prayers (salat), the giving of obligatory charity (zakat), and the pilgrimage to Mecca (haj).

Not all Muslims are required to fast. Exemptions include children who have not reached puberty, the elderly, those who are ill, pregnant or nursing women, menstruating women, and travellers. Missed fasts are typically made up at a later time.

The pre-dawn meal taken before fasting begins is known as sahur. It is usually eaten early and quietly, often at home. The fast is broken at sunset with iftar, traditionally beginning with dates and water, followed with a meal.

In Malaysia, Ramadan also shapes public life, where working hours may be adjusted for Muslim colleagues. In the late afternoon, Ramadan bazaars appear across towns and cities, selling food intended for iftar. Common items include rice dishes, curries, kuih, drinks, and seasonal foods such as bubur lambuk, a spiced rice porridge often prepared and distributed by mosques and community groups.

Evenings during Ramadan are marked by additional prayers. Tarawih prayers are performed after the night prayer (isya’) and are held only during this month. They involve extended recitation from the Quran and are typically performed in congregation at mosques, though some choose to pray at home.

One of the most significant periods during Ramadan is the final ten nights. Among these is Lailatul Qadar, believed to be the night on which the Quran was first revealed to the Prophet Muhammad. Its exact date is not fixed, and increased prayers and worship take place throughout this period.

Charitable giving is a key obligation during Ramadan. Muslims are required to pay zakat fitrah before the end of the fasting month. Many also choose to give additional charity (sadaqah) during this time. In Malaysia, zakat is collected through authorised religious bodies and mosques.

Ramadan ends with the sighting of the next crescent moon, marking the beginning of Syawal, the tenth month of the Islamic calendar. The first day of Syawal is celebrated as Hari Raya Aidilfitri (Eid).

Hari Raya Aidilfitri begins with special prayers held at mosques on the morning of the first day. Muslims attend dressed in formal attire, such as baju Melayu and songkok for men, and baju kurung or kebaya for women.

It is customary for families to visit cemeteries to offer prayers for deceased relatives before returning home to receive guests. Seeking forgiveness is an established practice during Hari Raya. Younger family members greet elders and ask forgiveness using the phrase “Selamat Hari Raya, Maaf Zahir dan Batin,” which refers to forgiveness for both outward actions and inner intentions. Elders respond with blessings, and family visits continue throughout the day.

Food plays an important role in Hari Raya celebrations. Common dishes include rendang, ketupat (rice cake wrapped in palm leaves), lemang glutinous rice cooked in bamboo tubes), and a range of traditional kuih. Children often receive duit raya, small sums of money given in envelopes by elders.

In Malaysia, the practice of open house is widely observed during Hari Raya. Homes are opened to relatives, friends, neighbours, and colleagues over several days, allowing people from different backgrounds to visit and share meals.

Hari Raya Aidilfitri is a public holiday, and celebrations typically continue for several days, gradually tapering off as regular routines resume.

Chinese New Year follows the lunar calendar and marks the start of the year in late January or February, depending on the cycle of the moon. Many of its practices developed over long periods, with references appearing as early as the Shang dynasty, and later shaped during the Ming and Qing periods.

The New Year begins on the first new moon of the lunar year. The evening before is reserved for the reunion dinner, usually held at home or with close family. Meals are symbolic, typically structured around continuity and completeness. A whole fish appears frequently, symbolising abundance along with other dishes, varying by household.

Chinese New Year is a sequence of fifteen days, each with its own customs and prohibitions.

First Day (17/2)

Known as Yuan Dan, meaning “first morning,” the first day of the new year is dedicated to visits within the immediate family. Elders are visited first, in an order that reflects age and seniority.

Tea is served to guests, often accompanied by sweet snacks such as sugared fruits or candied seeds. These are commonly arranged on a round or octagonal tray known as the Tray of Togetherness. The number eight appears frequently in these arrangements due to its association with prosperity.

When visiting, guests customarily bring fruit, most often oranges or mandarins, selected for their colour and linguistic association with gold.

Red packets, known as ang bao, are given by elders and married adults to children and unmarried relatives. The packets contain money in even-numbered amounts. The colour red is used consistently throughout the festival, appearing on envelopes, decorations, and clothing.

Two commonly cited accounts are associated with this practice. One refers to coins placed under a child’s pillow to ward off the demon Sui. Another traces the custom to the Tang dynasty, when Emperor Xuanzong distributed coins to mark the birth of his son. Over time, these accounts became linked to the present custom of giving money in red envelopes.

Second Day (18/2)

Traditionally reserved for married daughters, the second day is when they return to visit their parents. Certain days are avoided for such visits due to beliefs surrounding inauspicious timing. Gifts brought on this day are usually presented in even numbers.

Third Day (19/2)

Observed more quietly, the third day is traditionally regarded as a time when disagreements are more likely to occur. As a result, social visits are often avoided.

Fourth Day (20/2)

Attention turns on the fourth day to welcoming the Kitchen God. Offerings may include fruit, incense, candles, and cooked dishes such as chicken or pork. Practices vary according to household customs and dialect traditions.

Fifth Day (21/2)

Associated with the God of Fortune, this day marks the reopening of many shops and businesses. Dumplings shaped to resemble gold ingots are commonly eaten.

Sixth Day (22/2)

With the sixth day comes the resumption of cleaning. Earlier restrictions on sweeping and disposing of rubbish are lifted, signalling a shift from preserving accumulated fortune to clearing what is no longer needed.

Seventh Day (23/2)

Known as Renri or Yan Yat, the seventh day is regarded as the birthday of humankind. According to tradition, the goddess Nuwa created humans on this day.

Meals tend to be lighter. In some communities, dishes such as yee sang (also known as yu sheng) are prepared. This raw fish salad combines sliced fish with shredded vegetables and assorted condiments.

Eighth Day (24/2)

Among Hokkien families, preparations begin on the eighth day for the Jade Emperor’s birthday, which starts at midnight. The day itself is traditionally associated with millet.

Ninth Day (25/2)

For Hokkien communities, the ninth day is one of the most significant of the New Year period, marking the birthday of the Jade Emperor.

Offerings are laid out on tables draped in red cloth. Sugarcane stalks are placed upright, recalling a legend in which Hokkiens took shelter in sugarcane fields during a period of conflict.

Offerings commonly include sweet cakes such as thni kueh, ang koo (red glutinous rice cakes stamped with a tortoise-shell pattern), mee koo (turtle-shaped buns), huat kueh (prosperity cakes), and small pink pagoda-shaped cakes known as t’ng tak. Gold paper (kim cua) is folded, hung from the sugarcane stalks, and burned. Firecrackers are lit as the ninth day begins.

Another item prepared for the Jade Emperor’s birthday is bee chien, a set of nine honeyed skewered sticks arranged on a boat-shaped base decorated with images of the Eight Immortals.

Each skewer carries items such as dried red dates, dried longans, sweets, dried plums, and coloured paper.

“Ang cho ni ni ho (red dates means every year is a good year), geng geng ho boui keng (dried longan for a prosperous outlook), thng thnee thnee tua tahn cnih (sweets for a better income) and keat la tai keat tai li (dried plums for an auspicious life)” ~ Lee Chin Kin

The Lee Heng Cake Shop in Penang is known for small, traditional bakery is well known for their signature soft pink and yellow mee koo or turtle-shaped buns along with mor hor chien, bee chien, thng tahk, muar lam and bee lam.

Tenth Day (26/2)

Linked to the God of Stone, the tenth day carries certain prohibitions. Activities involving stone, such as construction or milling, are traditionally avoided. Incense and candles may be offered.

Eleventh Day (27/2)

The eleventh day is marked by invitations extended by fathers to their sons-in-law. Leftover offerings from the Jade Emperor celebrations are often consumed.

Thirteenth Day (28/2)

After several days of rich food, meals on the thirteenth day are usually simpler. Vegetarian dishes and plain porridge are common.

Fourteenth Day (1/3)

Preparations take place for the final day of the New Year period.

Fifteenth Day (2/3)

The cycle concludes on the fifteenth day with Yuan Xiao Jie, also known as the Lantern Festival. It marks the first full moon of the new year. Lanterns are displayed, and families eat tangyuan, glutinous rice balls served in sweet soup.

In Hokkien communities, this day is known as Chap Goh Mei. In some places, unmarried women throw oranges into rivers or the sea, a custom associated with courtship.

In Kuala Lumpur, many singles visit Thean Hou Temple to pray to Yue Lao, the deity associated with marriage. The Seven Fairies Temple is also a popular site for such prayers.

One narrative associated with Maha Shivaratri appears in the Puranas and relates to the churning of the cosmic ocean (Samudra Manthan). During this event, a lethal poison emerged that threatened to destroy creation. Shiva consumed the poison (halahala) to protect the universe but held it in his throat, which turned blue. For this reason, he is known as Nilakantha, meaning “blue-throated one.” The festival commemorates this act of preservation. The night is also associated with Shiva’s Tandava, the cosmic dance symbolising creation, preservation, and dissolution.

In some traditions, a three-tiered platform is constructed as part of the ritual setting. The lowest level represents bhuloka (earth), the middle tier antarikshaloka (the intermediate realm), and the uppermost tier swargaloka (heaven). Eleven kalash (ritual vessels) are placed on the upper tier to represent the eleven forms of Rudra, an aspect of Shiva. The vessels are decorated with bilva (bael) and mango leaves, and topped with coconuts. The fibrous husk of the coconut is interpreted as Shiva’s matted hair, while its three markings are associated with his three eyes.

Ritual observance centres on the lingam, the aniconic representation of Shiva, usually fashioned from stone or metal and set within a base known as the yoni. Devotees circumambulate the lingam and perform repeated ablutions throughout the night. It is bathed every three hours with the five sacred offerings of a cow, known as the panchagavya: milk, sour milk, urine, butter and dung. Then the five foods of immortality: milk, clarified butter, curd, honey and sugar, along with bilva (bael) leaves, datura flowers, and incense are placed before the lingam.

Fasting is observed by many devotees, and the mantra “Om Namah Shivaya” is recited continuously. Night-long vigils are kept, with temple bells, hymns, and scriptural readings forming part of the worship. The fast is typically concluded the following morning.

Maha Shivaratri is regarded as especially significant for women. Married women may pray for the well-being of their husbands and sons, while unmarried women seek blessings for a suitable spouse.

Batu Caves is a limestone hill complex that houses a series of Hindu temples and shrines. The main temple within the cave is dedicated to Lord Murugan, son of Lord Shiva and Goddess Parvati, and brother of Lord Ganesha. The site is especially significant to the Tamil Hindu community and has been the focal point of the annual Thaipusam festival since 1892.

The temple was established in 1891 by K. Thamboosamy Pillay, who is said to have been inspired by the cave entrance, which resembled the shape of a vel, the spear associated with Murugan (also known as Muruga, Murukan, Skanda, Shanmugan, Ceyon, Palani, Subramaniam, Swaminathan).

The caves themselves were known earlier to the Indigenous Temuan (Besisi) community, who collected bat guano there. In 1878, American naturalist William Temple Hornaday documented the site after tracing the strong odour of bat droppings (guano) reported by local guides.

Local folklore also speaks of a fairy princess said to reside at the summit of the limestone crag, a place described as inaccessible. According to this legend, any man who encounters her is granted great fortune.

During the colonial period, a coffee estate known as the Jackson Estate operated at the foothill of the caves. Wooden steps were installed in 1920 to facilitate access to the Temple Cave and were replaced with concrete steps in 1940. Electric lighting was introduced in the 1950s and later upgraded.

Inside the Temple Cave: Sculptures and Shrines

1. Surapadman and the Vel

Near the entrance are sculptures depicting the demon Surapadman and scenes from Murugan’s battle against him. According to the Skanda Purana, Murugan fought Surapadman for six days. On the final day, he split the demon in two. One half became the peacock, Murugan’s mount; the other became the rooster emblem on his flag. The victory is commemorated during Skanda Sashti.

2. The Divine Family

A grouping shows Lord Shiva, Goddess Parvati holding Murugan, and Lord Ganesha. Nandi, Shiva’s bull, appears below. The composition represents the Shaivite divine family.

3. Sri Idumban Shrine

At the entrance to the Temple Cave, on the right, stands the Sri Idumban Shrine. The legend of Idumban explains the origin of the kavadi vow observed during Thaipusam.

According to tradition, Idumban was a disciple of Sage Agastya. He was instructed to travel to Mount Kailash and carry back two sacred hills, Shivagiri and Shaktigiri, which were associated with Lord Murugan. Idumban tied the two hills to either end of a pole and bore them across his shoulders.

On his return journey, he lost his way. Lord Murugan, appearing in royal form, directed him to rest at a place later known as Palani (Thiruvavinankudi). When Idumban attempted to lift the hills again, he found they would not move. A young boy, clad only in a loincloth, stood atop one of the hills and claimed it as his own.

Unaware that the child was Murugan, Idumban confronted him. A battle followed, and Idumban was slain. His wife Idumbi and Sage Agastya appealed for mercy, and Murugan restored him to life. In gratitude, Idumban requested to remain as the guardian of Murugan’s shrine. Murugan granted this request and decreed that devotees should first honour Idumban before worshipping him.

Murugan further declared that those who carried a burden resembling the two hills: a kavadi suspended from a pole across the shoulders, would receive his blessings. Offerings can also include milk, sandalwood, and flowers.

The kavadi carried during Thaipusam commemorates Idumban’s act of devotion and submission. The ritual re-enacts the symbolic carrying of the hills and affirms the devotee’s vow to Murugan.

4. Murugan with Valli

Murugan appears with Valli, regarded as his first consort. In mythology, Valli sought union with Murugan through devotion and penance. Murugan approached her in disguise and eventually revealed himself. Their union is interpreted symbolically as the soul’s journey toward liberation.

A smaller image of Shiva may be seen nearby, identifiable by the trident, serpent, matted hair, and third eye.

5. Murugan with Theivanai

Another sculpture shows Murugan seated in lalitasana posture with Theivanai, his second consort. According to tradition, Theivanai was given to Murugan in marriage by Indra after Murugan defeated a demon. In later philosophical interpretations, Theivanai represents action (kriya shakti), while Valli represents desire (iccha shakti).

6. Idumban as Gatekeeper

Near the Sri Velayuthai Temple entrance stands Idumban again, shown with folded hands, marking his role as guardian.

7–8. The Fruit of Wisdom (Palani)

A sculptural panel depicts the story of the mango known as the “fruit of wisdom.” Sage Narada presented a single mango to Shiva and Parvati, to be given to the son who circled the world first. Murugan set off on his peacock. Ganesha instead circled his parents, declaring them his world, and was awarded the fruit. Murugan departed to Palani in anger. Shiva later affirmed that Murugan himself was wisdom, leading to the name Palani (from Gnana Pazham, fruit of wisdom).

Sculptural Form

Figures flanking the entrance follow southern Indian temple conventions. Female forms are stylised with narrow waists and rounded hips; eyes are shaped like lotus petals or fish. Ornamentation is detailed and symmetrical. Divine and human figures are rendered in similar proportions.

9. Sri Velayuthai Temple

The main cave temple contains three sanctums. The principal shrine houses Murugan. A second sanctum is dedicated to Ganesha. A third chamber, known as the vasantha mandapam, houses a processional image made of pancha logam (five metals).

Within the temple is the vel, Murugan’s spear, regarded as a symbol of protection and removal of obstacles. Devotees chant “Vetrivel! Veeravel!” in praise of it.

A Tamil hymn known as the Kanda Sashti Kavacham appears inscribed on a panel near the exit. It is recited during Skanda Sashti in remembrance of Murugan’s victory over Surapadman.

10. Murugan with His Consorts

Murugan is often depicted flanked by Valli and Theivanai. In Saiva Siddhanta interpretation, they represent aspects of divine energy, though ritual emphasis remains centred on Murugan.

11. Sri Valli Theivanai Subramaniyar Shrine

A separate shrine commemorates the marriages of Murugan to Valli and Theivanai, symbolising the union of the individual soul and the divine.

12. Shiva as Nataraja

A sculpture of Shiva as Nataraja shows him performing the cosmic dance (Tandava), representing creation, preservation, and dissolution. He is accompanied by Sivagami. Nataraja is widely revered in Indian classical dance traditions.

13. Murugan and the Pranava Mantra

One panel depicts Murugan instructing Shiva on the meaning of the sacred syllable “Om.” In this narrative, Murugan briefly imprisons Brahma for failing to explain the mantra and later reveals its meaning to Shiva himself, assuming the role of teacher.

Batu Caves Through The Years

The festival centres on Lord Murugan, a deity associated with youth, strength, and spiritual discipline. According to tradition, Thaipusam commemorates the occasion when the vel, a sacred spear, was given to Murugan by his mother, Goddess Parvati, the consort of Lord Shiva. The vel is narrow at the tip and broader at the base and appears frequently in temple iconography, processions, and devotional imagery. During Thaipusam, chants of “vel, vel” are commonly heard, particularly at Batu Caves.

Vows and Offerings

Thaipusam is observed primarily as an act of thanksgiving and fulfilment of vows. Devotees offer thanks to Lord Murugan for prayers answered, which may relate to health, success, or the overcoming of personal difficulties.

Offerings are carried in various forms. Some devotees bear paal kudam, milk pots balanced on the head. The milk is later poured over the deity during paal abhishegam, a ritual bathing. Others carry kavadi, structures borne as an act of penance and devotion.

Kavadi and Its Origins

Kavadi bearers form a central visual element of Thaipusam processions. Kavadi are frameworks, often made of metal, secured to the body using hooks or spikes. They may be adorned with peacock feathers, bells, or images of Lord Murugan.

The practice of carrying kavadi is traced to Idumban, a figure from Murugan tradition. In the legend, Sage Agastya wished to relocate two hills, Sivagiri and Saktigiri, to his abode in the south. He assigned the task to Idumban, an asura who had survived the war between Murugan’s forces and those of Surapadman. After the war, Idumban is said to have repented and become a devotee of Murugan.

At this time, Murugan had left Mount Kailash following a dispute with his brotherGanesha. He travelled south and stayed first at Tiru Avinankudi, at the foot of Sivagirihill, before withdrawing to Palani hill, where he lived in seclusion.

Idumban carried the two hills suspended from a pole across his shoulders. When he stopped to rest near Palani, he found that he could no longer lift the load. Murugan, disguised as a young boy wearing only a loincloth, had rendered the hills immovable. Idumban demanded that the boy move aside so he could continue. The boy refused. A fight followed, and Idumban was killed.

At the request of Agastya and Idumban’s wife, Idumbi, Murugan restored him to life. Idumban then recognised the boy as Murugan and asked for two boons. First, that those who carried offerings in the manner he had carried the hills should receive Murugan’s grace. Second, that he himself be appointed guardian at the entrance to Murugan’s hill temples.

From this account comes the practice of carrying kavadi, symbolising the two hills. The practise began at Palani and later spread to Murugan shrines in other regions.

Processions and Observance in Malaysia

In Kuala Lumpur, Thaipusam begins on the eve of the festival with a chariot procession from Sri Maha Mariamman Temple to Batu Caves. Devotees accompany the chariot on foot through the night. Along the route, stalls provide water and vegetarian food to support those participating in the procession.

Beyond Kuala Lumpur, Thaipusam is observed across Malaysia, particularly at major Murugan temples:

• Perak (Ipoh)
  • From Sri Maha Mariamman Temple, Buntong to Kallumalai Sri Subramaniar Temple

• Penang
  • Gold chariot: from Arulmigu Sri Maha Mariamman Temple, Queen Street to Arulmigu Balathandayuthapani Temple
  • Silver chariot: from Nagarathar Kovil Veedu to the same hill temple

• Kedah (Sungai Petani)
  • Sri Subramaniya Swami Devasthanam

• Johor (Johor Bahru)
  • Arulmigu Thendayuthapani Temple

I usually walk through Sri Maha Mariamman Temple earlier in the day, before the chariot procession draws the crowds. Things are still being set out. Someone had laid this board on the floor with petals, bananas, and offerings. I was told it follows the structure of Ashta Chamma, an old game of chance played with cowrie shells, related to what later became Ludo. I like these hours best. The temple is open, work is ongoing, and you notice details that don’t wait around once the day gathers pace.

What did you notice during Thaipusam?

Reference:

• Sacred Structures: Artistic Renditions of Hindu Temples in Malaysia and Singapore, Krishna G. Rampal

• Thaipusam in Malaysia: A Hindu Festival in the Tamil Diaspora, Carl Vadivella Belle

• Thaipusam, Ramesh Ramakrishnam Iyer

Thaipusam is observed on the full moon of the Tamil month of Thai, usually falling between January and February. It is dedicated to Lord Murugan, a deity closely associated with strength, discipline, and protection, and holds particular importance for Tamil communities.

Observance centres on vows made to the deity and their fulfilment through acts of devotion. These include carrying offerings such as milk pots (paal kudam) or kavadi, and participating in temple rituals and processions. In Malaysia, Thaipusam is marked at major Murugan temples,

If Batu Caves feels overwhelming, Brickfields offers a more manageable alternative. Sri Kandaswamy Temple holds a shorter evening procession that is easier to follow on foot. Timing and route details are usually shared through the temple’s official Facebook page.

Note on conduct: As a mark of respect, avoid entering inner temple spaces where devotees are fulfilling vows. Dress modestly, with shoulders and knees covered; loose, non-revealing clothing is appropriate. Photography is generally permitted, but should be discreet. Keep clear of devotees’ paths at all times, particularly during processions and ritual acts.

Paal kudam refers to carrying milk as an offering, paal abhishegam is the ritual bathing of the deity with that milk, and annathaanam is the free vegetarian meal served to all devotees.

4 February: Lap Chun (Li Chun)

Lap Chun marks the first of the 24 solar terms in the traditional Chinese calendar. It signals the beginning of the agricultural year and is associated with renewal and forward movement.

One custom linked to the day is egg balancing. An egg is stood upright on a flat surface, a practice connected to the perceived alignment of the sun and moon at this point in the solar cycle. Eggs that are four or five days old are often preferred, as the yolk has settled and is easier to balance.

Doorways are commonly dressed with calligraphic paper cut-outs or painted motifs. Some households also choose this day to deposit money or begin new financial records, a gesture associated with steady income over the year ahead.

10 February: Kitchen God’s Festival

(Xiao Nian / Little New Year)

The Kitchen God’s Festival marks the ritual send-off of the Kitchen God ahead of Chinese New Year. In Hokkien, this observance is known as sang sin, meaning “sending off the deity”. Families burn a paper image of the Kitchen God to mark his departure to heaven, where he is believed to spend seven days delivering an account of the household’s conduct. He returns on the eve of Chinese New Year.

Among Peranakans, the same observance is known in Baba Malay as Sembahyang Datok Dapur or Datuk Naik, or Chau Kun Kong.

The ritual centres on kuih bakul (also known as thnee kuih or nian gao), a sticky sweet made from glutinous rice. Placed on the altar, it is intended to accompany the Kitchen God on his journey. Its sweetness is meant to soften his words, while its stickiness slows him down. Mandarin oranges, pigeon biscuits, tea, wine, and a set of send-off offerings are arranged alongside it, completing the ritual departure.

A complete offering in Perankan households includes the sam seng, referring to three meats: chicken, duck, and pork, served with Chinese wine. The wings of the poultry are tucked through the neck and drawn out through the mouth, forming part of the ritual preparation. While many Chinese families burn joss paper offerings in front of the house, Peranakan families traditionally conduct the burning at the rear of the home.

Vietnam: known as Tết Táo Quân, where the Kitchen God rides a carp to heaven; families release carp in rivers to guide his journey.

February 15: Maha Shivaratri

Read more here.

February 15: Intrudu

Intrudu is a water-splashing festival observed by the Kristang (Portuguese Eurasian) community in Melaka. The term Intrudu comes from Cristão, an old Portuguese-based creole, and means “introduction” or “coming before”. The practice dates back to the Portuguese conquest of Melaka in 1511.

The festival is held on the Sunday before Ash Wednesday and marks the transition into Lent, the period leading up to Easter Sunday. Lent is traditionally associated with prayer, fasting, penance, self-restraint, and abstinence from celebratory activities.

Intrudu is characterised by playful splashing of water among participants, symbolising a final release before the more restrained Lenten period begins. In Malaysia, the tradition has been preserved since the establishment of the Portuguese Settlement in 1930, where it continues to be observed as part of the community’s religious and cultural calendar.

February 16: Sembayang Abu

Also known as Sambot Taon (“welcoming the New Year”), is an ancestor veneration ritual observed by the Peranakan (Baba Nyonya) community on the eve of Chinese New Year, particularly in Malacca. The ceremony takes place before the reunion dinner and centres on inviting deceased ancestors to partake symbolically in the household’s New Year observances.

A key component of the ritual is the preparation of lauk mangkuk, a spread of traditional Nyonya dishes arranged in individual bowls and placed on the ancestral altar. Common dishes include ayam pongteh (chicken and potato stew), chap chai (mixed vegetables), itek tim (duck soup), and achar (pickled vegetables). A bowl of rice topped with bunga bawang (spring onion flower), often accompanied by red ixora flowers, forms an essential part of the offering. The ceremony is typically led by the eldest woman in the household, who lights joss sticks and burns paper offerings. After prayers are completed, the food is shared by the family as part of the reunion meal.

February 17: Chinese New Year ↗

(Day 1 of Chinese New Year)

Chinese New Year, also known as the Spring Festival, marks the beginning of the lunar year. Its observance is linked to stories passed down over generations, one of which tells of Nian, a creature believed to appear at the turn of the year.

On the morning of the first day of the New Year, some Peranakan households observe a practice known as Seroja (lotus flower) ritual. Elders are seated in order of seniority, and younger family members kneel before them to serve tea. Ang pow are then distributed by the elders. The custom formalises hierarchy within the family and marks the transition into the new year through structured gestures of respect.

According to the account, loud sounds, bright light, and the colour red were used to drive the creature away. These practices remain visible today in the use of firecrackers, fireworks, and red decorations. Together, they mark the transition into a new year and express hopes for favourable fortunes in the months ahead.

Lion dance performances take place across Kuala Lumpur in the weeks leading up to and during Chinese New Year. In recent years, these have been held at major malls and public venues, including Pavilion Kuala Lumpur, 1 Utama Shopping Centre, Mid Valley Megamall, and Suria KLCC. Details are linked here.

February 17: Maitreya Buddha’s Birthday

Observed on the first day of the first lunar month, this day marks the birthday of Maitreya, regarded in Mahayana Buddhist tradition as the future Buddha. He is believed to reside in the Tushita heaven as a bodhisattva and is destined to appear on earth when the teachings of Gautama Buddha have faded.

Across Asia, Maitreya is known by different names, including Metteyya, Milefo, Miroku, and Byams-pa, reflecting the spread and localisation of Buddhist traditions in different cultural contexts.

February 17: Shrove Tuesday

Observed on the day before Ash Wednesday and marks the close of the liturgical season of Epiphany in the Christian calendar. It precedes the beginning of Lent, a forty-day period of fasting and penitence leading up to Easter. The term “shrove” derives from the old English shrive, meaning to confess and receive absolution, reflecting the day’s historical association with confession before Lent.

As Lent traditionally required abstinence from rich foods such as meat, dairy, and fats, Shrove Tuesday became an occasion to use up these ingredients. In Britain and parts of the Commonwealth, this developed into the custom of eating pancakes made from eggs, milk, and butter.

One well-known tradition is the pancake race, in which participants run while tossing pancakes in a frying pan. Such races have been recorded in England since at least the sixteenth century.

In other parts of the world, the day is known as Mardi Gras, meaning “Fat Tuesday” in French. In many Roman Catholic countries, it is marked by public festivities before the more restrained observance of Lent begins.

February 18: Ash Wednesday

Ash Wednesday marks the first day of Lent in Western Christianity and occurs approximately six and a half weeks before Easter. It follows Shrove Tuesday and serves as a solemn observance focused on repentance, reconciliation, and reflection on human mortality.

The day is traditionally marked by the imposition of ashes on the forehead, often in the shape of a cross. The ashes symbolise human frailty and the transient nature of life. Fasting and acts of penitence are also commonly observed.

In Eastern Orthodox Christianity, the Lenten season begins earlier, on Clean Monday. As a result, Ash Wednesday is not observed in the Eastern Orthodox calendar.

February 18: Mah Meri Puja Pantai

Each year, the Mah Meri community from Sungai Judah village on Carey Island observe Hari Moyang Puja Pantai, meaning Beach Ancestral Worship Day. The ritual is performed to honour and appease ancestral spirits (moyang).

Led by a shaman, villagers proceed together towards the shoreline. The timing of the ritual depends on the tide. Only when the sea recedes does the ceremony begin, marked by the jooh, a traditional dance performed on the sand.

The Mah Meri are an indigenous community native to the western part of Peninsular Malaysia. They are one of the 18 Orang Asli groups formally recognised by the Malaysian government and belong to the Senoi subgroup. Most Mah Meri settlements are located along the coast of southern Selangor, from Sungai Pelek to Carey Island at the Klang River delta.

Follow Gerai OA’s Facebook page for festival announcements and practical information for visitors.

February 18: Ramadan ↗

In Islam, Ramadan is the ninth month of the Muslim lunar calendar and is regarded as the holiest month of fasting. Its beginning and end are determined by the sighting of the crescent moon. As the Islamic calendar is shorter than the Gregorian calendar, Ramadan shifts approximately 10 to 12 days earlier each year, moving through all seasons over a 33-year cycle.

During Ramadan, Muslims fast from dawn until sunset, abstaining from food and drink. The fast is accompanied by increased attention to prayer, religious observance, and acts of charity. Daily routines are structured around the pre-dawn meal (sahur) and the breaking of the fast at sunset (iftar), with communal and family practices forming a central part of the month.

February 23: Everybody’s Birthday (Renri or Yan-yat)

(Day 7 of Chinese New Year)

Traditionally known as the “Common Man’s Birthday”, this day is associated with the belief that everyone grows a year older together. It is linked to the account of Nuwa, who is said to have created humankind from clay.

The occasion is commonly marked by the preparation and sharing of yee sang, a Teochew-style raw fish salad made with shredded fresh and pickled vegetables, accompanied by a variety of sauces and condiments. Participants gather around the dish and mix it communally. Using chopsticks, the ingredients are lifted high and dropped back into the bowl. This upward tossing, known as loh hei, is associated with hopes for progress and advancement in the year ahead.

February 25: Jade Emperor’s Birthday

(Day 9 of Chinese New Year)

On the ninth day of Chinese New Year, Hokkien households observe the birthday of the Jade Emperor, commonly referred to as Phai Thien Kong, or prayers to the Heaven God. The day holds particular significance for Hokkiens and is linked to a long-held account of refuge and survival.

According to this account, during a period of violence, the community sought shelter in sugarcane plantations on the eighth and ninth days of the lunar year. These dates coincided with the Jade Emperor’s birthday. The prayers offered today are therefore framed as acts of thanksgiving.

Observances begin late on the eighth night. By around 11 p.m., tables are set with red cloths and offerings arranged for Thien Kong. These typically include sweet cakes such as thnee kueh, red glutinous rice cakes stamped with tortoise-shell patterns (ang koo), red buns (mee koo), prosperity cakes (huat kueh), and small pink paper pagodas known as t’ng tak. Sugarcane stalks are placed upright at the altar, usually in pairs.

The kengtok (敬桌), literally meaning “salutation altar”, consists of twelve bowls arranged in pairs. Six bowls contain tall skewered vegetarian offerings, including knotted lily buds, black fungus, shiitake mushrooms, lion’s mane fungus, beancurd skin, and bean thread noodles (tang hoon). The remaining six bowls hold skewered candied items such as white fungus, kumquat, winter melon, longan, red dates, and steamed red and white buns shaped as Buddha’s hand, peaches, and decorative knots.

Each item carries auspicious associations related to prosperity, longevity, and well-being, forming a structured offering presented during major altar observances.

Chanap Offering

The chanap forms the principal offering on the elevated tok samkai altar dedicated to Tikong, the supreme Taoist deity. It consists of candied papaya that has been carefully carved by hand, skewered, and arranged vertically. The skewers are secured into a black lacquered chanap stand, which occupies the central and most prominent position on the altar.

In front of this, bowls of sweet wheat vermicelli (mee sua) are laid out in a neat row, signifying longevity. Three cups of Chinese tea are placed nearby. Also included are teh-liao, a set of condiments typically made up of candied peanuts and sweet crackers, presented on a carved gilt wooden stand positioned just behind the vermicelli offerings.

Gold paper (kim cua) is folded and hung from the sugarcane before being burned. As the fire takes hold, the sugarcane stalks are lifted from the altar and thrown into the flames. Firecrackers and fireworks follow, marking the arrival of the ninth day.

Among Hokkien communities in Malaysia, the observance is also known as Sembahyang Tebu or Smayang Tikong. The ritual honours the ruler of the heavenly realm through the use of offerings, fire, and sugarcane.

Figures associated with the rule of heaven appear across Asian belief systems. These include Haneunim in Korea; Indra in Hindu tradition; Śakra in Buddhism; Thagyamin in Burmese Buddhism; and Ông Trời in Vietnam. Comparable sky deities also appear in Turko-Mongolian traditions, such as Ülgen and Qormusta Tengri.

Where: Chew Jetty, Georgetown, Penang

Pongal is a Tamil harvest festival observed at the opening of the Tamil month of Thai, usually on 14 or 15 January. It is widely celebrated in Tamil Nadu and among Tamil communities elsewhere, including Tamil households across Malaysia and the Chetti Melaka community.

The term pongal comes from Tamil and means “to boil” or “to spill over”. It refers both to the act and to the dish prepared for the festival. Rice is cooked in milk and sweetened with jaggery, and allowed to rise and overflow, a gesture associated with abundance and well-being.

In the Tamil calendar, Pongal is observed over four days, each with its own practices and focus.

Bhogi Pongal

The first day is Bhogi Pongal. Homes are cleaned and cleared, and old or unused items are discarded. New clothes are often worn. Milk and rice are boiled together and offered in acknowledgement of the Rain God, with the aim of securing favourable weather and reliable yields. The day centres on domestic preparation and renewal.

Among the Chetti Melaka community, Bhogi Pongal also includes ancestral observances. On the weekend preceding the festival, families take part in the Naik Bukit ceremony, visiting ancestral graves to pay respects. Graves are cleaned, joss sticks and kemenyan are lit, and food offerings are laid out. These include cakes, fruit, drinks, and dishes prepared at home. The practice parallels grave-tending customs in other communities, such as Cheng Beng or Qing Ming.

Bhogi Pongal is also when Parchu prayers are held. These are offerings made in thanks for inherited land, houses, and farms. A nasi lemak is prepared with an extensive spread of accompanying dishes, sometimes numbering twenty-one. These may include long beans, cucumber with coconut sambal, cucumber with chilli and vinegar, spiced cabbage, sambal belacan, herring roe with starfruit sambal, fried mutton, and kuih kanda kasturi.

Offerings for ancestors are arranged with care. Leaves, typically five or seven, are laid out. Candles are lit. Black coffee, tea, cigarettes, pineapples, sweets, and betel leaves are included. After prayers, the ancestors are invited to partake symbolically. A coin is flipped to determine when the offering is complete, after which the family shares the meal.

Surya Pongal

The second day, Surya Pongal, is the main day of the festival and honours the Sun. Early in the morning, kolam are drawn at the thresholds of homes. Using rice flour, dots are placed in measured grids and joined into symmetrical patterns.

Milk is boiled in a new pot. When it spills over, the moment is marked by the call “Pongalo Pongal.” Rice is added to prepare the sweet Pongal dish, which is first offered to the sun before being shared with family and guests.

Mattu Pongal

The third day is Mattu Pongal, dedicated to cattle. Cows are bathed, decorated, and fed. Prayers acknowledge their role in ploughing fields and sustaining agricultural life. In urban settings, observance is often symbolic, reflecting continued ties to agrarian traditions.

Kaanum Pongal (Kanni Pongal)

The fourth day is Kaanum Pongal. Families visit one another, and meals are often shared outdoors. Folk performances such as mayilattam (peacock dance) and kolattam are associated with the day. Younger members seek blessings from elders.

Kanni Pongal is observed on the fourth and final day of the Pongal festival. It is traditionally associated with young unmarried women and is sometimes linked symbolically to the Saptha Kannimaar (Seven Virgin Goddesses), who are connected in certain traditions with fertility and protection.

On this day, young women bathe early, wear new clothes, and prepare offerings that may include sweet pongal. Ritual items are arranged on turmeric leaves or in open courtyards, and prayers are offered for personal well-being, family harmony, and, in some traditions, for a suitable spouse. In some regions, sisters also pray for the health and prosperity of their brothers.

Kanni Pongal marks the conclusion of the four-day Pongal observance. While the earlier days focus on harvest thanksgiving and honouring the Sun and cattle, this final day centres on kinship, continuity, and social ties within the community.

The Peranakan Chitty community of Malacca is known to maintain this celebration as part of its annual Pongal observances.

For videos and images of recent celebrations, see this link.

Where to see: Sri Muthu Mariamman Temple, Gajah Berang, Malacca

Objects and Food

Certain items recur throughout the festival. Pulli kolam appear at doorways. Clay or brass Pongal pots are tied at the neck with turmeric leaves or young ginger shoots. Sugarcane is propped upright, its stalks associated with prosperity and continuity.

Pongal pots

Food remains central to the observance. Two Pongal dishes are most common. Sakkarai Pongal is sweet and often prepared as a temple offering. Venn Pongal is savoury and typically eaten for breakfast. Both rely on rice, milk, and extended cooking.

Sugarcane appears in other seasonal and ritual contexts across communities. In Hokkien households, it is used during Phai Thien Kong, prayers to the Heaven God held on the ninth day of the Lunar New Year. In Melaka, the Kristang community decorates the Church of the Assumption with sugarcane during the Feast of the Assumption, a practice linked to Banda Hilir’s plantation history. In Thailand, sugarcane is associated with abundance during Songkran, and in the Philippines it features in harvest celebrations such as Pista ng Bayan.

Pongal remains centred on the household, with attention given to food preparation, threshold markings, and offerings made to both the living and the dead. The year begins not with noise, but with milk rising slowly to the rim.