| Description |
The practice of Bon traditions was widespread in Bhutan long before the arrival of Buddhism, and it retains influence in Tshapey village. Previously people practiced animal sacrifice and had faith in nature. With the advent of Buddhism in the country, many elements of Bon dissipated even as Bon rituals continued. Taking on a fusion of Buddhism and aspects of Bon, this became known as Bo-kar, white Bon. This especially allowed Bon rituals to be performed without sacrificing human lives.
Den-zha, a local festival in the village of Tshapey, is one of many such Bo-kar practices. This festival is about appeasing Ke-lha the deity of birth, or the local deity known as Nyep Dangnap, who is commonly worshipped as the protector of the Tshapey community. The deity's dark appearance is said to have given her the name Dang-nap, which is further exemplified by the deity's black mask that can be seen in the Lhakhang, temple, today.
The Lhakhang, locally known as Haa Goenpa, or monastery. It is believed that the Goenpa was built on the spot where a dove miraculously landed. The dove is considered to be the Nob Denshap, heart emanation, of the Jowo image of Buddha Shakyamuni of Lhasa, Tibet. It is located about seven kilometers from the road. The most important Nangten, or relic, at the Lhakhang is a large statue of the Jowo Shakyamuni. It is said that any wishes or prayers made before the Jowo will come true. In earlier times, the Tshapey community took care of the Lhakhang, but in 1998 it was given to the Zhung Dratshang Central Monastic Body. It was severely damaged by an earthquake and renovated in 1992. Currently, eight people live in and around the Lhakhang - five Tshampa meditators, one Kunyer caretaker, and one Lopen or Lam the spiritual master.
On this occasion, the members of the Tshapey community, including those who have moved away to other places, gather at the village Lhakhang to make Nyen-dhar monetary offerings. If they cannot come, they must come and make Shag-pa confession immediately after the festival period.
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| Social and cultural significance |
The festival is celebrated every year to keep away obstacles, ward off evil, bring good luck, and receive protection from the deity. If the festival is not celebrated, it is believed that the community will have bad luck that year. Disease, plague, drought or other unfortunate circumstances may occur.
Dhen-zha is a festival to appease the local deity for her protection and blessings to everyone in the community. The festival represents gratitude and asking for his blessings for the future. It also allows people to connect with each other and mark the occasion together, rejoicing in the connection with their patron deity.
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| Transmission method |
On the 8th day of the lunar month, one Dre a measure of about 1.5 kg of rice, Kap-phye roasted wheat flour, meat, and butter, are collectively known as Phued first share, are collected from each household. The collection is done by five people designated from each household in turn.
On the morning of the 9th day, the collected Phued is taken to the Lhakhang. There, two large Torma ritual cakes are baked. For the torma, 20 Sang, about 1.3 kg of butter and 40 Dre of flour are needed. 2 kilograms of flour are collected from each household. Smaller Tormas are also made for Choe-sung protective deities and Kang-sha a confession ritual. The rituals do not start until around 9 pm of the day. First, the Chops ritual performers begin with the Choesung Soel-kha, a pacification ritual for the local deity, followed by the Kangsha ritual. And after Kangsha, exactly at evening, Sha-nga is performed according to Bon tradition. People then spend the night in the Lhakhang.
On the 10th day, Tshepame Choe-ku, the morning compilation of the mandala, begins as early as 5 am and must be completed by 8 am. In earlier times, people got up at 3 am and the Choe-ku also started early. And right after the Tshepame Choe-ku, a Guru Tshengye Thongdrol giant tapestry of the Eight Manifestation of Guru Padmasambhava is unfurled. The opening of the Thongdrol is relatively new and was added to the program only about twelve years ago. The Thongdrol was donated in 2005 by Zepay Wangchuk, a member of Tshapey village.
The day's program is followed by the performance of a Zhey men's folk dance in the courtyard of the Lhakhang. All male members of the village are expected to participate in the zhey. Then a masked dance known as the Atsara clown Dang-nap Cham is performed by a person wearing the mask of the deity Dang-nap. The Atsara wears a black dress as it is believed that the deity has a dark appearance. The Atsara performs a ritual known as Sa-chak, possession of the site. Sa-chak literally means “laying the foundation” and here the ritual is performed to observe the foundation of the Lhakhang.
From the Lhakhang, Pholey, Moley, the noble man and noble woman, and Atsara take the Drau figure of negativity to Pangkha about five minutes away from the Lhakhang, to perform the Drau dre-ni subjugation. First, the Shinjey phomo-nyi Lord of death is performed. Then a Zhana nga-cham black hat drum dance is performed, followed by Bep cham or Mang cham big gathering dance.
Slightly above Pangkha, there is a place designated for the performance of lha-soel. At this place Sha-nga is again offered by Pholey, Moley, and Atsara to the Ola crows, who are considered emanations of the deity. Yak-sha, dried yak meat, or Si-kam, dried sliced pork, are used for Sha-nga, cut into equal sizes, and carried to the place. Pholey, Moley, and the Atsara offer the meat to the crows while saying the following words:
"I prostrate before the crows; I prostrate before you (three times); the constellation of stars in the sky is favorable; a warmth of the sun's rays falls on the ground; the favorable elements are in the interstice; the supreme Tsan (local deity) sits on the summit. Tsho-men (mermaid) of the meadows; [we] rely on you; [we] hunt for you; without bringing forward last year's date; without delaying this year's date; for this year's annual sacrifice; please be present here to enjoy the offerings; I prostrate before the crows."
If the crows come to feast on it during the offering it is considered a good omen, as they believe that their prayers have been accepted by the deity. Otherwise, it is considered a bad omen for the community and a bad year is expected.
According to Ap Ugyen, an elder, in earlier times when the country was divided into factions led by different warlords the men from Tshapey village who were involved in wars could not participate in the festival. On the day of the Sha-nga festival, crows are said to have flown towards the place where these men were, showing unusual signs. The leader of the group is said to have been afraid of the signs of the crows and sent the men to their village to offer Nyen-dhar to the deity.
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| Community |
Tshapey village in Uesu Gewog is located at an altitude between 3000 and 3500 meters above sea level in northeast Bhutan. The village has access to all basic modern amenities such as roads, education, communication and all electrical facilities. There are 40 households in the village and people make a living from livestock and agriculture. Wheat, apples, potatoes, peaches, cabbage and chilies are grown for both consumption and commercial purposes, dairy products from yak and cows are another source of income.
Data collected by: Ms. Jigme Choden, NLAB. |
