| Description |
Part of the Bon tradition that still exists in Bhutan is the practice of shamanism. Shamans are sought out in times of illness, misfortune, or for divination. The practice of shamanism is common in almost all regions and is referred to differently in each region. It is also distinguished by ethnic groups, which can be divided into three major regions. Shamanism in Bhutan, as in other parts of the world, is deeply rooted in religion and involves supernatural powers. Since the practice of shamanism is based on religion, the religious origin and affiliation of the practice of shamanism in western and eastern Bhutan is Buddhism, while in the south it is Hinduism. There are two types of Bon practices: Bonkar and Bon nag. While Bonkar does not require animal sacrifice, Bon nag requires blood and animal sacrifice. Bon nag is virtually non-existent in Bhutan now that Buddhism is widely practiced.
Popular shamanistic practices in the east include Pawo (male medium), Pamo (female medium), and Jab (Possessor or a deity). Nel-jorm (term for Pawo and Pamo in the West), Terda (male medium), and Jomo (jab of the East) are practiced primarily in the West. In the south, Jak-ri/Dha-mi is practiced, which is further divided into four categories: Ban-jhak-ri (abduction by a wild shaman), Naag-mata (female shaman), Ghalley-pawo (practiced by the Ghalley caste), and Rai-pawo (practiced by the Rai caste).
Pawo Tashi Penjor (60) from the Shaba Gewog (block) under Paro Dzongkhag (district) has been a shaman for almost 21 years and is a well-known figure in the Gewog. His services are also sought by people from other Dzongkhags. During the Thangka Bonko, the Pawo asks the deity for help for the welfare of the community and for peace and prosperity.
A shaman does not become a shaman by choice or interest. It is not necessarily hereditary. It depends on the choice of the deity or god. Before a person is identified as a shaman, he or she falls seriously ill and is confirmed by a divination from a lamb. After that, the person dedicates himself to a Yidam (protective deity) who is able to guide the person to a good Pawo. Pawo Tashi Penjor also became a shaman at the age of thirty and continues to assist the community with psychological and healing tasks. According to him, people continue to seek the help of shamans while seeking the assistance of technology and science. The amount people offer him does not deter him, whether it is small or large, because he only wants to help people.
People seek the help of a shaman in times of illness, misfortune, or accidents that are beyond the control of medicine or other forms of intervention. A shaman acts as a medium between the people and the spirits or gods. He invokes the god or spirit, finds the causes of the illness and misfortune, and makes predictions about the actions or solutions. On such occasions, shamans are either invited to their homes, or they are performed only at the shaman's place.
It is also performed during local village festivals or events such as Bon-kor, when the intervention of the Pawo or Nel-jorm is required. In such cases, the shamans help the village or community by predicting unforeseen mishaps or epidemics and suggesting appropriate solutions. On such occasions, shamanism is performed in a common place, either in a village Lhakhang (temple) or in a designated open space where local festivals are held.
|
| Social and cultural significance |
Shamans are instrumental in diagnosing the causes of diseases, misfortunes or mishaps. They act as a medium between the people and the spirit or deity and offer protection to the people. |
| Transmission method |
To become a medium such as Pawo, Pamo, Nel-jorm, Jomo, Dha-mi, Jakri, etc., no academic training or learned profession is required, but they are chosen by fate through their respective deities. Although these practitioners learn how to prepare the ritual items or ingredients, their recitations and divinations are uttered while they are in trance or possessed by their deities. They are able to speak with spirits and also speak strange dialects that they themselves do not notice or understand when they awaken from the trance. The physical form of the mediums is used by the spirits as a disguise to help people in need. Thus, mediums stay away from dribs (defilements or obscurations), such as participating in birth, death, and marriage, and even mingle with associated peoples. Even if they knowingly or unknowingly mix with such occasions or a person, they become instantly ill.
However, since they are revered as a holy person and have the ability to foresee both favorable and unfavorable events, people who believe in them turn to them for help. First, people describe in detail their illnesses, misfortunes or other misfortunes for which they seek the shaman's help. They make Nyen-dhar (monetary offerings).
During this time, they perform divinations to find out the causes of illnesses, misfortunes or mishaps and help in curing them or to drive away the evil forces. Some shamans use rice or other grains to perform divination, others use their prayer beads, some see it in a bowl of water and some use a paper to perform divination. It depends on the shaman and his expertise. About seven or nine Flour images are made.
The ritual requires an arrow, Zaw (roasted rice), Chang-phued (alcohol/wine), rice, butter, fruit and kap-chi (roasted wheat flour).
The Pawo wears a Rig-nga (headdress with a five-petal lotus depicting either five syllables or Buddhas) and a Khamar kabney (red cloth with a white stripe down the middle), carries a Tang-ti (double-sided snare drum) and a Dril-bu (ritual bell). The Pawo begin with an invocation ritual to appease the deity and as an invocation ritual. They invoke their deity to help them understand and help these people. They then put themselves into a trance state where they converse with the deity.
After that, the shaman performs a ritual while still in trance. The shaman then announces the type of ritual or action that must be performed. Meanwhile, a person who is usually the helper explains what the Pawo is saying.
|
| Community |
Pawo Tashi Penjor (60).
Data collected by: Ms. Jigme Choden, NLAB |
