Materials
shamanism
ICH Materials 139
Photos
(45)-
Pawo/Jhakri (Shaman)
Jhakri or Dhami is a local name for the person who does the traditional ritual to cure the patient. During ancient times, in the absence of medical science, people used to treat the patient through traditional therapy by performing a ritual known as Chhimta, Jhakri or sometimes Jakri in Lhotshamkha (Southern Bhutanese language) in Bhutan.
Bhutan -
Yak-lai (Propitiation of Yak god)
A Bonkar (refined Bon religion that doesn’t involve animal sacrificial offering) traditional rite, Yak-lai is performed in some villages in Ura and Tang Gewogs (blocks) who owns la-nor (highland cattle) esp. Yaks. Colloquially, Yak-lai means ‘yak deity’ and if translated in Dzongkha (national tongue) it is called Yak Lha. However, the ritual is not strictly practiced by the Yak owners but, those households who owns tha-nor (normal cattle) also propitiate the god for prosperity of their livestock. The rite specifically invokes the yak deity Lha Wodue Gongjan, who is considered one of the principal deities of Bon who is believed the ultimate source of any blessings possesses supreme ability to fulfill the desires of worldly beings. Residents of Bumthang who have highland cattle, or otherwise practice animal husbandry take part in the three-day Yak-lai ritual every year.
Bhutan -
Pawo/Jhakri (Shaman)
Jhakri or Dhami is a local name for the person who does the traditional ritual to cure the patient. During ancient times, in the absence of medical science, people used to treat the patient through traditional therapy by performing a ritual known as Chhimta, Jhakri. The history of becoming a Jhakri is related to the story of Lord Shiva and his wife Parvati. Goddess Sati took birth on earth as the daughter of King Himavat and Queen Mena. Narad Muni, (a storyteller who carries news and enlightening wisdom) came to look at the baby and declared she is destined to marry Shiva. While growing up, she would lose herself thinking about Lord Shiva. So when Parvati was of marriageable age, she went to the Himalayas to perform penance and appease Lord Shiva and marry him. Lord Shiva was impressed by her devotion and knew about her desire, and he married her. \n\nAfter living together for years, one day Lord Shiva was seriously ill and couldn't be cured for so long. Gradually Lord Shiva came to know that the main cause was because of Parvati. She is believed to be witchcraft (Sondray in Dzongkha and Bogshi in Lhotshamkha). Then Lord Shiva shared with his in-law. His in-law conveyed the idea that her soul/mind will become cleansed if the witchcraft gets out of her soul. The situation was unfathomable to solve, in the course of time Lord Shiva and his in-law tried with an idea to cease the witchcraft of Parvati. One day Parvati was stirring over something out of her attention. Suddenly, his in-law shouted in front of her and said PHAAT!!! Perceptibly, she was horrified by sound and her witchcraft dissipated. So it is said that the evolution of Jhakri started from that moment. So this story was shared by most of the interviewees. \n\nMoreover, it has another continuous story to be shared as per Mr. Singh Bir Pradhan, a senior citizen of Dzomling chiwog. Once there came a person called Jangali (another name for Jhakri) to meet Lord Shiva who was seriously ill for so long. So Jangali sat to the right of Lord Shiva and Parvati to the left. Jangali came with the Tiger grass (Botanical name: Thysanolaena latifolia) to treat Shiva by using the leaves. The treatment was akin to showing the magic. Jangali swallowed that leaf in his mouth and showed it from his bottom. Then Parvati was asked to swallow the tiger grass leaf. As she swallowed the leaf, it stuck halfway down her throat, and was finding it difficult to swallow completely. Then the Jangali asked her to cough out the leaf with full force. When Parvati coughed out with full force the leaf came out and along with it witched. As a result, the leaf left a mark on Parvati’s teeth. So this is a story regarding the evolution of Jhakri.\n\nTo become a Jhakri is not the core profession of a person who can endure or learn it. Rather it's the prophecy given by Lord Shiva who has the virtue to treat people whenever they are sick. When a person who is destined to be a Jhakri, is born with the wisdom of Jhakri, he usually suffers from various illnesses at a young age. The symptoms include frequent stomach ache, headache, dizziness, back pain, and shivering body which cannot be controlled. In a few cases, the person destined to be a Jhakri even has hallucinations. They will not know the causes yet the illness continues for three to four years. According to Mr. Manbir Khadal, 65-year-old Jhakri said that if a person is destined to be a Jhakri, he behaves very strangely even when in the mother’s womb. He also added that Manbir’s mother had experienced extensive fetal movement and unusual shivering from the premature baby. \nThe divination of a Jhakri will be only born to the person who stays clean, mentally pure, and physically healthy. It sometimes can be related to a person reincarnated as a great lama or Truelku in Buddhism since Jhakri will also be able to predict the past life of a person. Mr. Manbir Khadal also says that with time Jhakri is rarely born. “The current Jhakris’ are all born before 1990. Some of them already immigrated to other countries after the 1990s problem in southern Bhutan”. \n\nLocals shared the importance of having Dhami in their locality because if the patient is sick for a long duration, they get other ways of treating when hospital medicine does not cure them. So, the practice of the Jhakri ritual is still believed and endured by the people across the country as per Deo Maya, the wife of Dhami Manbir Khadal. She says that if a person is suffering from dizziness, and back pain when they are grieved by the local deities/divinity, and if the illness is caused by the evil spirits, they instantly come to visit her husband to do the ritual. \n\nMr. Manbir Khadal had been living in his current village, that is lower Dzomling, for his entire life and his parents too. After he was recognized as a Jhakri, he treated countless patients from different parts of our country. From this we can conclude that the people balance their beliefs in both medical science and spiritual therapy. He said, “A few weeks ago, a quadriplegia (paralyzed from the waist down) girl with her family came to do the Jhakri ritual at my house. When she was coming down towards my house, her guardian was carrying her on his back. After doing the Jhakri ritual, she was alright and able to walk without support.” which means we can say that people still believe in the traditional healing therapy practice in this modern world.
Bhutan -
Yak-lai (Propitiation of Yak god)
A Bonkar (refined Bon religion that doesn’t involve animal sacrificial offering) traditional rite, Yak-lai is performed in some villages in Ura and Tang Gewogs (blocks) who owns la-nor (highland cattle) esp. Yaks. Colloquially, Yak-lai means ‘yak deity’ and if translated in Dzongkha (national tongue) it is called Yak Lha. However, the ritual is not strictly practiced by the Yak owners but, those households who owns tha-nor (normal cattle) also propitiate the god for prosperity of their livestock. The rite specifically invokes the yak deity Lha Wodue Gongjan, who is considered one of the principal deities of Bon who is believed the ultimate source of any blessings possesses supreme ability to fulfill the desires of worldly beings. Residents of Bumthang who have highland cattle, or otherwise practice animal husbandry take part in the three-day Yak-lai ritual every year.
Bhutan -
Chundu Soelchod or Soelkha (Invoking Chundu, a Local Deity)
Chundu Soelchod is a native offering practiced by people of Haa and Paro. During the Soelkha, dances and Zhey are performed by the people of Yangthang Gewog with unique dress, lyric and steps. The male artists are locally called pazerpa or pazaap.\n\nIn the 8th century, Guru Rinpoche visited Bhutan thrice from Tibet and subdued the local deities and transformed them as protecting deity of dharma in every region. Chundue soelkha is mainly celebrated for thanking Ap Chundu (local deity of Haa) for helping people of Haa during the battle time. It was originated during the time of when Zhandrung Ngawang Namgyel had conflict with Tsang Desi of Tibet. During that time group of Tibetan (Boe ma) reached at Haa, Gyensa. It was said that during night, those Boe ma (Tibetan) who reached Gyensa had seen fire and noises in Jangkhakha (Ap Chundu ground). Due to the light and reflection from Jangkhakha those Tibetan couldn’t attract the enemies instead they fell down in the river below Gyensa. That group of Tibetan was defected and the battle was won by the Haaps. Therefore people of Haa started with Ap Chundu soelchod to remember and thank Ap Chundu for his superstitious power and supporting them to win the battle.\n\nPeople also say as Ap Chudu’s birthday. It is celebrated toward the end of the year that is ninth month of the Bhutanese’s calendar. Regarded as manifestation of the warmth Chagna Dorji, Ap Chundu is not just localized to Haa district but he is and important deity of the country itself.\n\nIn Bon-nag tradition (animal sacrifice is required to appease the deities. People use to sacrifice the yak during the festival until 2013. They did because they were feared so much that Ap Chundu will punish them with diseases and natural calamities if they missed it. How ever since killing is sinful act in Buddhism in the year 2013, Haaps local guardian deity has been appeased by scarifying a yak after consulting with the dzongkhag and gewog staff, and the family who carried out the tradition for years, the authorities decided to seek Ap Chundu’s permission to stop killing yaks to appease him. So they rolled the dice and according to the astrologer, got his affirmation.
Bhutan -
Chundu Soelchod or Soelkha (Invoking Chundu, a Local Deity)
Chundu Soelchod is a native offering practiced by people of Haa and Paro. During the Soelkha, dances and Zhey are performed by the people of Yangthang Gewog with unique dress, lyric and steps. The male artists are locally called pazerpa or pazaap.\n\nIn the 8th century, Guru Rinpoche visited Bhutan thrice from Tibet and subdued the local deities and transformed them as protecting deity of dharma in every region. Chundue soelkha is mainly celebrated for thanking Ap Chundu (local deity of Haa) for helping people of Haa during the battle time. It was originated during the time of when Zhandrung Ngawang Namgyel had conflict with Tsang Desi of Tibet. During that time group of Tibetan (Boe ma) reached at Haa, Gyensa. It was said that during night, those Boe ma (Tibetan) who reached Gyensa had seen fire and noises in Jangkhakha (Ap Chundu ground). Due to the light and reflection from Jangkhakha those Tibetan couldn’t attract the enemies instead they fell down in the river below Gyensa. That group of Tibetan was defected and the battle was won by the Haaps. Therefore people of Haa started with Ap Chundu soelchod to remember and thank Ap Chundu for his superstitious power and supporting them to win the battle.\n\nPeople also say as Ap Chudu’s birthday. It is celebrated toward the end of the year that is ninth month of the Bhutanese’s calendar. Regarded as manifestation of the warmth Chagna Dorji, Ap Chundu is not just localized to Haa district but he is and important deity of the country itself.\n\nIn Bon-nag tradition (animal sacrifice is required to appease the deities. People use to sacrifice the yak during the festival until 2013. They did because they were feared so much that Ap Chundu will punish them with diseases and natural calamities if they missed it. How ever since killing is sinful act in Buddhism in the year 2013, Haaps local guardian deity has been appeased by scarifying a yak after consulting with the dzongkhag and gewog staff, and the family who carried out the tradition for years, the authorities decided to seek Ap Chundu’s permission to stop killing yaks to appease him. So they rolled the dice and according to the astrologer, got his affirmation.
Bhutan -
Chundu Soelchod or Soelkha (Invoking Chundu, a Local Deity)
Chundu Soelchod is a native offering practiced by people of Haa and Paro. During the Soelkha, dances and Zhey are performed by the people of Yangthang Gewog with unique dress, lyric and steps. The male artists are locally called pazerpa or pazaap.\n\nIn the 8th century, Guru Rinpoche visited Bhutan thrice from Tibet and subdued the local deities and transformed them as protecting deity of dharma in every region. Chundue soelkha is mainly celebrated for thanking Ap Chundu (local deity of Haa) for helping people of Haa during the battle time. It was originated during the time of when Zhandrung Ngawang Namgyel had conflict with Tsang Desi of Tibet. During that time group of Tibetan (Boe ma) reached at Haa, Gyensa. It was said that during night, those Boe ma (Tibetan) who reached Gyensa had seen fire and noises in Jangkhakha (Ap Chundu ground). Due to the light and reflection from Jangkhakha those Tibetan couldn’t attract the enemies instead they fell down in the river below Gyensa. That group of Tibetan was defected and the battle was won by the Haaps. Therefore people of Haa started with Ap Chundu soelchod to remember and thank Ap Chundu for his superstitious power and supporting them to win the battle.\n\nPeople also say as Ap Chudu’s birthday. It is celebrated toward the end of the year that is ninth month of the Bhutanese’s calendar. Regarded as manifestation of the warmth Chagna Dorji, Ap Chundu is not just localized to Haa district but he is and important deity of the country itself.\n\nIn Bon-nag tradition (animal sacrifice is required to appease the deities. People use to sacrifice the yak during the festival until 2013. They did because they were feared so much that Ap Chundu will punish them with diseases and natural calamities if they missed it. How ever since killing is sinful act in Buddhism in the year 2013, Haaps local guardian deity has been appeased by scarifying a yak after consulting with the dzongkhag and gewog staff, and the family who carried out the tradition for years, the authorities decided to seek Ap Chundu’s permission to stop killing yaks to appease him. So they rolled the dice and according to the astrologer, got his affirmation.
Bhutan -
Yak-lai (Propitiation of Yak god)
A Bonkar (refined Bon religion that doesn’t involve animal sacrificial offering) traditional rite, Yak-lai is performed in some villages in Ura and Tang Gewogs (blocks) who owns la-nor (highland cattle) esp. Yaks. Colloquially, Yak-lai means ‘yak deity’ and if translated in Dzongkha (national tongue) it is called Yak Lha. However, the ritual is not strictly practiced by the Yak owners but, those households who owns tha-nor (normal cattle) also propitiate the god for prosperity of their livestock. The rite specifically invokes the yak deity Lha Wodue Gongjan, who is considered one of the principal deities of Bon who is believed the ultimate source of any blessings possesses supreme ability to fulfill the desires of worldly beings. Residents of Bumthang who have highland cattle, or otherwise practice animal husbandry take part in the three-day Yak-lai ritual every year.
Bhutan -
Mongolian traditional Tsam dance
Tsam is a complex cultural, religious and healing ritual consisting of dance movements, tantric prayers and meditation. Originating in India and Tibet, it has been enriched with diverse Mongol cultural elements, including heroic figures of folk myths and epics, elements of shamanism and archaic religious phenomena. Tsam dance is a Buddhist monastic tradition, its form differing according to the deity and traditions of the particular monastery or locality, but it has become a staged performance beginning in 1811.
Mongolia -
Mongolian traditional Tsam dance
Tsam is a complex cultural, religious and healing ritual consisting of dance movements, tantric prayers and meditation. Originating in India and Tibet, it has been enriched with diverse Mongol cultural elements, including heroic figures of folk myths and epics, elements of shamanism and archaic religious phenomena. Tsam dance is a Buddhist monastic tradition, its form differing according to the deity and traditions of the particular monastery or locality, but it has become a staged performance beginning in 1811.
Mongolia -
Eunsan Byeolsinje Festival
Eunsan Byeolsinje is Korea's traditional shamanism ceremony which is selected as the ninth Important Intangible Cultural Property of Korea next to Ganggang sullae. It is performed mainly in eunsanri eunsanmyeon Chungcheongnam-do Buyeo Korea by a shaman. In eunsanmyeon Chungcheongnam-do Buyeo, shaman have a ritual for a mountain spirit every beginning of the year and have a special a ritual for ghosts every other year. There is a mountain in the north of the Eunsan Market about 70–80 meters high and there are a shrine at the south of the mountain. It was started to console the ghosts of the town for the health of local residents. According to the writing of the shrine, Eunsan Province was a battle field in Baekje and the ghosts of soldiers were remained to make an infectious disease and natural disaster. So people in town made the shrine to stop disaster. Eunsan Byeolsinje is held every other year. The annual ceremony which is held at Byeolshindang, the shrine, is called Sanje and the other biennial ceremony, Byeolsinje, is much bigger than the Sanje.
South Korea -
Mongolian shamanic tradition
Shamanism is the oldest form of Traditional religion in Mongolia. The main rite of shamanism is to worship and make sacrifice to heaven. According to shamanism blue sky and green earth are venerated. The shamanic rites are performed by shamans.
Mongolia