| Description |
Tseza Bongkor is a native festival of Tseza Gewog (block) in Dagana with unique lyrics and dance steps performed by what we call in local dialect the Boegarps or the Pazaabs (Male participants/warriors). It is celebrated once in every three years in six villages under Tseza Gewog namely in Zamtog, Samey, Trashigang, Jangsagang, Tsanglaykha and Kalizingkha. In every village, the festival is celebrated for three days and it is mandatory for all the households of that particular village to take part in that celebration.
At Samey, the festival is always celebrated on the 14th Day of the first Bhutanese month every three years at a place called Zingkha Pangna and only then, it is celebrated at Trashigang. It is because the festival at Trashigang is also presided over by the same Male Shaman (Pawo) and the Female Shaman (Neljorm) who conducts the festival at Samey. On the last day of the Samey Bonkor i.e. on 16th day of the first Bhutanese month, the Shaman and the Yogini heads towards Trashigang for the celebration of the same. The Trashigang Bonkor begins from 16th and ends on the 18th day of the first Bhutanese month.
Although the festival is celebrated for three days in all the six villages but the date of celebration differs in all the villages. For instance the date for celebration of the festival is fixed at Samey and Trashigang but in the remaining four villages the dates are not fixed. They celebrates the festival depending upon the auspicious date that is mentioned in the Bhutanese Datho (Almanic calendar).
Every household must dispatch at least one or two representatives (depending upon the number of person living in that house) for the celebration. Usually all the households are represented by two members i.e. one male representative who acts as a Boegarp (male dancer) and one female representative as a dancer. If the household has just one member, that particular person has to represent his or her household. If any household fails to send the member representative/s for the festival, they have to send their substitution or else they have to pay fine. Traditionally, the festival used to be presided over by a Male shaman (Pawo) and a Female shaman (Neljorm) but since the demise of the Pawo few years back, he is replaced by one of the village Lama.
There are slight differences in the way the festival is celebrated in these six villages mainly in terms of the date of the celebration, materials and the costumes used in the celebration and the persons involved in the festival. The origin of the festival is still unknown but it is believed that the festival was instituted in the region mainly by the Tseza Nyagoes (Boegarps). According to Ap Sangay Dorji, the festival was instituted mainly to appease the Dralha (deities) in order to overcome any sort of obstacles and epidemics in the region. Tseza Bongkor is still vibrantly performed in the community and there is no major transformation in the way the festival is conducted even today.
Traditionally every word written in the book Dralha Pangtoed (Ritual text) was dictated upon the Boegarps by the Pawo which is today replaced by the village Lam. Similarly, the house in which the shaman and the Female shaman live during the celebration Lha chim (shrine) was build using the mated bamboo but today it is constructed using the metal sheets, wood and bamboo.
According to some oral history, traditionally the people of this region were following the Bon (locally called Ban choe) religion because of which their festival came to be known as Bangkor, the Bon festival of Tseza Gewog. Some oral tradition also says that during Zhabrung's era, The Pazaabs in Punakha performed their dances in circular (kora chap di) group to celebrate their victory over the Tibetan enemies. For the same reason, the Ngagoes (strong man) or the Boegarps of Tseza Gewog also performed the same dances following the same steps. Hence, the festival came to be known as Tseza Bangkor, the dance performed by Boegarps in a circular group.
Tseza Gewog is one of the important Gewog under Dagana Dzongkhag (district) since Dagana falls under Tseza gewog and is where the Dzongkhag Administration's Headquarter is located. One of the most famous and special Temple in Dagana, Shathong Lhakhang, founded by the Buddhist Master Dupthob (Siddhi) Shawa Ripa in the 18th century is also located under Tseza Gewog. Shawa Ripa is an ancient Buddhist Master who is said to have lived for over 900 years. Oral History also mentions that there is a big tree at Pele, which is believed to be a walking stick of Zhabdrung Jigme Chogyal (1862-1904) and a house in which the Zhabdrung halt his night on the way and back from Daga Dzong.
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| Social and cultural significance |
The festival is celebrated mainly to appease the local deities. The local people believes that celebrating this festival on time would not only bring peace, happiness, wellbeing and good health in the community but also protects them from any sorts of misfortunes, epidemics and unfavorable circumstances that would affect people, crops and livestock. The locals agrees that celebrating this festival on time is a community responsibility as it contributes to health and prosperity and preserves community cohesion and identity. |
| Transmission method |
The lyrics of the songs is usually documented in a booklet (pang toed) and it is the pawoo/ lam who reads the lyrics from the book which is then repeated by the bae dancers/pazaabs.
As for the transmission of the choreography, there is no coincidence and no special methods have been used so far. The experts either perform in front of the participants or the participants imitate the steps, sometimes both methods are used. However, often the participants acquire the knowledge by participating in the performance themselves. Every song has its own choreography based on the meaning of the sentence.
The first day of the festival is spent for the preparations like the constructions of Lha chim (Shrine) in which the Pawo and the Neljorms lives during the festival who are guarded by the villagers taking turn. The cleaning of the ground of the festival area and the preparations of ritual cakes are also done in the first day. The second day of the celebration is regarded as the main day of celebration because it is in the second day that the deities are appeased during the day and the evil forces are driven away during the night. The third day is usually ended by what we call in local dialect Tshomem goni, a ritual that is performed mainly to appease the Mermaid. Five young village girls who are beautifully dressed acts as the mermaid of the lake (Tsho) which is usually created for the celebration by the villagers (by pouring water in a pond). The villagers then performs a ritual making the offering and appeasing the mermaids. Thereafter the Shaman predicts the future of the villagers and the community. The festival ends with the offering of gift items to the Shaman and the Female shaman.
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| Community |
Although Tseza Bongkor is celebrated once in every three years in six villages under Tseza Gewog, there are slight differences in the procedures of celebrating this festival in these six villages namely in terms of the date of the celebration, materials used in the conduct of the celebration, the dance costumes worn by the bae garps( male representatives) and the dance steps of performing the bae dances. For instance, the materials and the costumes used in the celebration of this festival in Kalizingkha is obtained from Dzong and of Tsanglaykha from the Goenkhang while the other four villages has to arrange their own materials and costumes. Similarly the festival at Samey is celebrated on the 14th day of the first Bhutanese month and only then it is celebrated at Tashigang i.e. on 16th day of the same month while the other four villages celebrates their festival on the date prescribed by the Astrologer (Tsip). The festival is usually coordinated by the Tshogpa or chupon of that particular village.
Until lately, the Shaman (Pawo) also used to be one of the important members of the festival but since his demise, the Shaman (Pawo) today is replaced by one of the village lam who takes the central position of the group (formed by Boegarps) and dictates the words written in the book Dralha Pangtoed to the Baegarps who repeats after him with the dance steps. It is also a Pawo who performs Lhabsang thruesel ( purification prayers) in the morning of the celebration day. Another most important person during the festival celebration is the Neljorm (Yogini). It is the Neljorm in whose body the souls of different god, goddess, deities and of the death persons) enters and predicts the fortunes of the villagers and their community. The village heads (Chupon/Tshogpa) reminds the villagers about the advancement of the festival date and takes the responsibilities of coordinating the festival successfully in his or her village. Every male representatives from each household acts as a Boegarp and performs a Bae dances repeating the words of the Pawo. At the end of the day (main event day i.e. on the second day), all the Boegarps has to perform one Bae dance each failing of which should either substitute a dancer of pay fine. The responsibility of offering waters and other Tshok (snacks) items early in the morning and in the mid of the festival(if the Neljorm in whose body the angry god/ goddess/ deity has entered or if the deity within the Neljorm's boby is displeased) falls on the women group who also entertains the villagers and the public present at the festival with their dances especially when the Boegarps takes rest between their program.
Data collected by: Ms. Tandin Zangmo, Teacher, Daga Central School |
