Cultural Space of Gong in Central Highlands (Tây Nguyên)

Mar-chang or wine oblation ceremony is an offering of Chang-phue (first share of wine) or offering of wine to invoke the glorious teacher, the four assemblages of deities, the dakas and dakinis (celestial beings) of the three realms, the dwellers of charnel grounds, guardians of directions, the local guardians (Kshetrapalas) and asking them to remove all obstacles so that the work may be accomplished successfully. On certain occasions, such as an elaborate Chib-dre ceremony, the Mar-chang offering is performed twice. The first offering takes place outdoors at the end of the Chib-dre procession while the second offering is made during the Zhug-dre phun-sum tshog-pa (Ceremonial setting) ceremony.\n\nPerformance of the Mar-chang ceremony is not limited to specific places but is held anywhere depending on the nature of the programme — be it in the temple, residence, courtyard, or in an open ground. The Mar-chang ceremony is in line with the traditional custom of presenting a guest with wine called Dong-chang (reception wine) in a container, the lip of which was decorated with three horns of butter (Yar-dron) on the guest’s first visit. This Dong-chang or Mar-chang gesture is to wish the guest a long life and success in all his endeavours. So, the act of offering first to the deities and then to the honoured guest is clearly depicted in ceremonial presentation. \n\nThe verses for the marchang ceremony were composed by Kunkhen Pema Karpo in the 16th century. During the ceremony, in accordance with the recitation of the verses by monks, the marchang is offered first to the lamas and deities, and then offered to the dignitary. After the Mar-chang is offered to the guest, it is followed by the offering of a small white flag. For the reigning monarch and the Head Abbot, instead of \nthe white flag, the National Flag of Bhutan is offered. The offering of flag symbolises victory over all the negative forces, and increases fortune and luck for the people.

Lord Rama(the seventh incarnation of Lord Vishnu, ‘The Preserver’) is referred to as Maryada Purushottam(the most superior man who embodies both divinity and humanity). Known as Rama Navami, it is a great Hindu festival which falls on the ninth day of the bright fortnight of Chaitra(March to April) and has been performed since time immemorial. The festival of Rama Navami is regarded as one of the five Mahavratas(great festivals). It is a festival to celebrate the performance of righteous duties, as well as being a ritual for marking attributes of victory of virtue over vice. It is also a day to mark his divine achievements which are an eternal source of ideal attributes for all humanity.

Lord Rama(the seventh incarnation of Lord Vishnu, ‘The Preserver’) is referred to as Maryada Purushottam(the most superior man who embodies both divinity and humanity). Known as Rama Navami, it is a great Hindu festival which falls on the ninth day of the bright fortnight of Chaitra(March to April) and has been performed since time immemorial. The festival of Rama Navami is regarded as one of the five Mahavratas(great festivals). It is a festival to celebrate the performance of righteous duties, as well as being a ritual for marking attributes of victory of virtue over vice. It is also a day to mark his divine achievements which are an eternal source of ideal attributes for all humanity.

Lord Rama(the seventh incarnation of Lord Vishnu, ‘The Preserver’) is referred to as Maryada Purushottam(the most superior man who embodies both divinity and humanity). Known as Rama Navami, it is a great Hindu festival which falls on the ninth day of the bright fortnight of Chaitra(March to April) and has been performed since time immemorial. The festival of Rama Navami is regarded as one of the five Mahavratas(great festivals). It is a festival to celebrate the performance of righteous duties, as well as being a ritual for marking attributes of victory of virtue over vice. It is also a day to mark his divine achievements which are an eternal source of ideal attributes for all humanity.

Saint Gióng also known as Phù Đổng Sky King in historical literature is a legendary hero of the ancient Vietnamese. Many centuries ago, Saint Gióng festival of Phù Đổng village – his homeland - was ranked as the most attractive one in the Northern Delta. It attracts tens of thousands of people from everywhere to attend thanks to its performing match like a battle that reenacts the national hero’s victory.\nGióng festival takes place from the 6th to the 12th day of the fourth lunar month, mobilizing hundreds of village male teenagers who act phù giá (assisstants) in an elite troop. On the 6th day of the fourth lunar month, those who act generals have to be launched in front of the Sky King, and then gather at Phù Đổng temple where they officially enter the time and space of the legend. A ritual of sacrifice is one of the most important practices of the festival at Sky King Temple as it is believed that sacrifice symbolizes the community’s respect dedicated to the holy Saint. It is followed by the ritual of water procession performed by the generals of the troop, which implies that sacred water taken from Mẫu Temple is used to bathe the weapon. The chess-playing ritual also known as the battle ritual is the central activity of Gióng festival of Phù Đổng temple and it is practiced in the form of a grand performance.

Saint Gióng also known as Phù Đổng Sky King in historical literature is a legendary hero of the ancient Vietnamese. Many centuries ago, Saint Gióng festival of Phù Đổng village – his homeland - was ranked as the most attractive one in the Northern Delta. It attracts tens of thousands of people from everywhere to attend thanks to its performing match like a battle that reenacts the national hero’s victory.\nGióng festival takes place from the 6th to the 12th day of the fourth lunar month, mobilizing hundreds of village male teenagers who act phù giá (assisstants) in an elite troop. On the 6th day of the fourth lunar month, those who act generals have to be launched in front of the Sky King, and then gather at Phù Đổng temple where they officially enter the time and space of the legend. A ritual of sacrifice is one of the most important practices of the festival at Sky King Temple as it is believed that sacrifice symbolizes the community’s respect dedicated to the holy Saint. It is followed by the ritual of water procession performed by the generals of the troop, which implies that sacred water taken from Mẫu Temple is used to bathe the weapon. The chess-playing ritual also known as the battle ritual is the central activity of Gióng festival of Phù Đổng temple and it is practiced in the form of a grand performance.

Saint Gióng also known as Phù Đổng Sky King in historical literature is a legendary hero of the ancient Vietnamese. Many centuries ago, Saint Gióng festival of Phù Đổng village – his homeland - was ranked as the most attractive one in the Northern Delta. It attracts tens of thousands of people from everywhere to attend thanks to its performing match like a battle that reenacts the national hero’s victory.\nGióng festival takes place from the 6th to the 12th day of the fourth lunar month, mobilizing hundreds of village male teenagers who act phù giá (assisstants) in an elite troop. On the 6th day of the fourth lunar month, those who act generals have to be launched in front of the Sky King, and then gather at Phù Đổng temple where they officially enter the time and space of the legend. A ritual of sacrifice is one of the most important practices of the festival at Sky King Temple as it is believed that sacrifice symbolizes the community’s respect dedicated to the holy Saint. It is followed by the ritual of water procession performed by the generals of the troop, which implies that sacred water taken from Mẫu Temple is used to bathe the weapon. The chess-playing ritual also known as the battle ritual is the central activity of Gióng festival of Phù Đổng temple and it is practiced in the form of a grand performance.

According to custom, tug-lof-war of Huu Chap village are implemented three times. The team of the east side wins for the first competition, the team of the west side wins for the second competition, and for the third competition, all the visitors join and support the contenders of the West side team to gain victory. It is believed that a win from the team of the east side will bring favourable weather and therefore a good havest because it is the direction of the sunrise.

From time immemorial folk games have embodied peoples’nlifestyle, their everyday life and labor habits, nationalnvalues and principles, their ideas about honor and courage,ntheir desire of having physical strength and intellect. Theirnparticipants had to demonstrate such qualities as dexterity,nswiftness and beauty of movements, resourcefulness, endurance, creativity, drive for victory and collective actions. In children’s folk games it is possible to observe existence of humor, jokes and competitive fervor.

From time immemorial folk games have embodied peoples’nlifestyle, their everyday life and labor habits, nationalnvalues and principles, their ideas about honor and courage,ntheir desire of having physical strength and intellect. Theirnparticipants had to demonstrate such qualities as dexterity,nswiftness and beauty of movements, resourcefulness, endurance, creativity, drive for victory and collective actions. In children’s folk games it is possible to observe existence of humor, jokes and competitive fervor.

From time immemorial folk games have embodied peoples’nlifestyle, their everyday life and labor habits, nationalnvalues and principles, their ideas about honor and courage,ntheir desire of having physical strength and intellect. Theirnparticipants had to demonstrate such qualities as dexterity,nswiftness and beauty of movements, resourcefulness, endurance, creativity, drive for victory and collective actions. In children’s folk games it is possible to observe existence of humor, jokes and competitive fervor.