| Description |
The practice of propitiation and timely offering (Choed-pa means "offering") of food and drink to the deities has long been found in the history of the people of Bhutan. Although most of these ancient practices have not been put into words, many of these sacrificial rituals to nature gods and deities are still practiced in most parts of Bhutan. These beliefs remain strong as people seek protection from evil spirits, sickness, during disease and famine, and wish for blessings and prosperity.
The sacrificial ceremony is held annually on the 15th day of the first month of the Bhutanese lunar calendar. The 15th day is considered the most auspicious day of the month. Depending on time availability, the ceremony can also be held on the 10th day of the first month, but the 15th is the preferred day.
The Choedpa ceremony takes place on the mountain top where Jela Dzong stands at an altitude of about 3000 meters above sea level. Jela Dzong (fortress) was built in ancient times to defend enemies. Therefore, the whole area is called Jela Dzong. The fortress is under the care of the government and has been converted into a Lhakhang (temple) where a Lam (teacher) has been appointed and some monks study and live under him. There are no human settlements except for the nomads and yak herders who camp nearby and graze their yaks in the meadow. It takes about 5 hours on foot to reach Jela Dzong from the nearest village downhill.
In earlier times, this sacrificial ceremony was important for the well-being of the family and the entire household. With the passage of time, this custom has lost its significance. Nowadays, only a handful of people make the effort to pack their belongings and head up the mountain. Changing times have meant that the 5-hour journey to Jela Dzong is considered too arduous and time-consuming. Instead, some people have considered simplifying the ceremony and going to a nearby mountain peak, only an hour and a half away, to perform the ceremony. It is debatable whether this will work, but according to Ap Dorji, villagers seem to admit that it has worked so far. Still, it is obvious that many things have changed and the custom is losing its meaning.
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| Social and cultural significance |
It is said that if the person and his family in his household are destined to remain free from any misfortune for the rest of the year, the Torma would remain intact even if it fell. In this case, the Tormas or ritual cakes can be understood as a warning against unforeseen misfortunes lurking for ignorant people. The offering to the mountain deity is a custom to appease the deity to give signs for the future and to show what fate holds for the villagers, so that people become aware of it and take measures to avoid it or mitigate it completely for a year. |
| Transmission method |
In the past, many villagers would enthusiastically make their way to the mountains near Jela Dzong to make offerings to the deity. At least one person from a household participates in the ceremony, regardless of age or gender. In the past, hordes of people would make their way to Jela Dzong at around 11 p.m. on the 14th day. The housewives prepared the food for the night and the next morning. She also prepares the food to offer to the deity. It consists of best rice, meat, a yak rib, eggs, Zaw (dry fried rice eaten as a snack with tea), various fruits and best wine. Also, a set of ritual cakes (Torma) is made in different sizes (about 11 pieces). The Tormas are an essential part of the ceremony. At the end of the day, this is used to determine the fate of the household for the rest of the year. The night journey towards the mountain is filled with drinks, songs and dances as they make their way through the forests, and they set up camp for the night just below the Jela Dzong at a place called Shing-da-jap. At dawn on the 15th day, when the first light appears behind the distant mountains, each individual offers various foods and drinks as well as the ritual cakes. A few slices of meat, the rib, a portion of rice, wine, fruits and some of the ritual cakes are left on the mountain as an offering to the deity. In the past, a flock of Oro (raven corvus corax, national bird) could be observed soaring in the sky and feeding on the food left behind. This was considered a good omen by the villagers. Today, however, these birds are rarely seen. It was only a matter of time before the nomads and yak herders also spotted the food and tormas left behind for the deity and rushed to collect. The villagers then visited the Jela Dzong, lit a butter lamp in the temple, prostrated themselves, said prayers and returned to their respective villages and homes.
The remaining food and ritual cakes are carefully packed and taken home, because whether they bring good or bad luck depends on the integrity of the Torma or ritual cake when they arrive home. If a small flaw or piece or part of the Torma is broken after arriving home, it is believed to be an unlucky sign of bad luck for the household. Therefore, an astrologer or Tsip is consulted so that the family can take the necessary precautions to prevent harm to the family. The precautions usually consist of performing prayers and rituals to ward off the misfortune, as recommended by the astrologer.
The return journey from the mountains to the village also involves dancing and merrymaking, with numerous tea breaks along the way, while the adults indulge in the local wine. By late afternoon, they are back at their respective homes and resume their normal daily routines.
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| Community |
The Dopshari Gewog consists of 21 villages with about 600 households and a total population of about 1600 people. The farmers grow wheat, rice, barley, potatoes and vegetables on their rich farmland. Apples are grown on the dry land and are exported along with potatoes from Bhutan to neighboring countries. This has become an important source of income for the farmers, benefiting them in their daily lives and in the education of their children. Livestock includes cows for the production of dairy products
Data collected by: Mr. Galey Wangchuk, NLAB |
