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deity
ICH Elements 11
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Lha-soel (A Local Deity Offerings)
Lha-soel (Lha means local deity and soel means offerings) is the ritual performed annually seeking assistance and blessing from the local deities with the offering and recitation of religious scriptures. Unlike rituals in other places in western Bhutan depending on the need and purposes, the people of Bem si-si, under Toebesa Gewog (block) perform this Lha-soel annually mostly towards the end of the year beginning from October till December month with the presence of the entire family members. As far as history is concerned there is no exact date of origin of this ritual. However, the village households herein perform Lha-soel that is passed down from the forefathers. This ritual originated from the Bonism commonly known as Nak-choe (ritual requiring animal sacrifices) wherein animals such as pigs and oxen were slaughtered for the offering. However, on later dates as per respondents, with blessing and order from the 70th Je-Khenpo (Chief Abbot) Trulku Jigme Chhoeda (1955- ) to avoid killing animals for the purpose of the rituals. The locals in Bem si-si started to offer butter, cheese, and fruits unlike before who used to offer meat, lungs, and blood along with the ritual cakes. Oral traditions say that Lha-soel is considered the most festive occasion of an individual household to gather all the family members who are now in challenge due to expenditures and lack of manpower. However, people in villages believe that these ritual practices are embedded in the lifestyles and traditions for ensuring prosperity, wealth, and long life besides the adoption of it as a medium for the higher Buddhist spiritual message, thus, individual households never fail to perform despite the challenges. The challenges the Lha-soel undergo is accrued that the too many of the present generations are engaged in the schools, colleges, and universities and gives priority to the curriculum in schools that lacks the knowledge of this very ritual in particular. Therefore, the children, unlike in the past who resided in villages, knew and easily inherited the cultural and traditional legacies of their time which decline today. Even though the majority of the younger population resides in the urban areas, therefore, only the older people are left in the villages observing rituals on behalf of all the family members.
Bhutan -
Yangthang Bonkor: Bon Riutal of Yangthang community
Bonkor (miss-pronounced as Bonko) is the festival celebrated in virtue of an offering to local deity called Ap Chundu in Yangthang Village under Bji Gewog in Haa with the unique dress, lyrics, and steps. Bonkor is derived from the word Bonchoe – Bon religion. It is being performed once every three years. Usually it is celebrated on the 17th or 18th day of the 9th month of the Bhutanese calendar depending on the auspiciousness of the day. The next celebration would be in the year 2024. Bonko is a kind of festival and is performed by this particular village to appease the local deities for the wellbeing of the community. Bji Gewog has many villages but no other village has Bonkor festival. Other places in Haa have their own Bonkor festival. Ap Chundu is the main local deity of Haaps (The people of Haa). It is said that this festival is being practiced and performed since Zhabdrung Ngawang Namgyel’s time. However, no one could tell the exact date and the year of its beginning. The festival has the trend and is only being performed by the locals whose cast is considered to be rich and renowned. The people who get married and are settled here in the village are not entertained to participate or perform the festival taking the risk of bad happenings.
Bhutan -
Neypo: Invocation of a Local Deity
A story has it that Neypo (A Local Deity) was originated from Tshokar and Tshonag at Singye Dzong. In olden days khando Machig Labdon stole a son (Sasung) from Tibet and brought to Bhutan to make him the guardian deity of Bhutan. When they reached Tshonag at Singye Dzong, Khando told his son not to open his eyes but the son was eager to know why his mother did not allow him to open his eyes; hiding he opened his eyes and he saw a huge Snake (neypo) in front of him and he got shocked and died on the spot. Khando really got angry and she chased the Neypo from Tshonag; Neypo fled toward south and he reached at a place called Tsango, there he told villagers, “I will look after your wellbeing, if you offer me one people in a year. Villagers did not agree and they said “we will give one sheep every year instead of people; Neypo thought it won’t be sufficient to fill his stomach, so he disagreed and he fled towards south and reached Khoma, and the same thing he told to people of Khoma but there people offered one ox in a year, still then he was not satisfied, he ran down and reached Thingling where Neypo said “I will look after your village wellbeing, what will you give me in return?’’ People replied, we will give a hen every year; Neypo compared three offerings of the people and the best offering was made by Khoma people, so he agreed to settle in Khoma. This is how Neypo Invocation ritual came into existence.
Bhutan -
Rukubji Lochu: A Grand Festival of Rukubji COmmunity
Bhutan, embodied with rich and unique culture heritage has largely remained intact for centuries because of its unique way of preserving its culture and tradition over the generation and of course being isolated from the rest of the world. Rukubji, a geopolitically located snake head village under Sephu Gewog (block) in the premises of Wangduephodrang Dzongkhag (district) celebrates Lochu. Lochu is the native sacred festival were offering for the wellbeing of locality led by Phajo (local shaman) with 25 Pazab (soldiers or guard) particularly performed. Lochu is said to be sacred performance initiated in around mid of 10th and 11th century after Zhabdrung Tshenden Dhelwa subdued the demonic forces and made into local deity (Phola) of the place. The villagers do a grand offering to the local deity to bring peace and happiness. In the past a sheep is slaughtered and made offering to the local deity. In recent times, the bonisim culture was being stopped and alternative offerings like forelegs/hindleg and ……. of a cow are done to appease the protector. Zhabdrung Tsenden Dhelwa was born in Tibet. It was around in mid of 10th and 11th century where Zhabdrung Tsenden Dhelwa visited the place. The place was not blessed by any other Lamas and it is said that first lama to visit in the region was Zhabdrung Tsenden Dhelwa where he subdued many demons and sanctified the place. Lochu was conducted consecutively every 3 years. It is believed that, failing to perform the offerings would bring bad luck, natural calamities such as flood (happened some 7-8 years ago) and the harvest of any crop (potato being the main cash crop of the locality) would be befallen. It is also believed to be said that the local deity, in order to bless the community with peace and happiness, an old man is always assigned to offer prayers to local deity (Phola) to bring peace and prosperity in the community. It so happened that one day the old man knew that due to his old age, worried that he wouldn’t be able to render his service in offering to Phola thereafter. Legends are being past that the local deity appeared before him and enlightened him with wisdoms. The old man, upon this wisdom advised his communities to conduct the Lochu on 5th or 6th day of every twelfth lunar month of the third year. Thereon, the festival is being celebrated in winters of every third year. Far and near community witnesses this festival and the locality celebrates grandeur day with feast and ceremony. It is said that in the olden days lochu is annually conducted on the 5th or 6th day of the twelfth lunar month. However, as time passes the communities could not conducted annually and made to conduct in every 3 years. Alternatively, if the locality couldn’t celebrate this occasion, the community comes together annually and recites Kangyuar (translated words of buddha) to bring good luck in community. As the time passes by, the community face problems like, finding Phajo (Shaman) since it is said that the way of offering is different. A man from every household was mandatory in the past for Pazab. As the time passes, 25 Pazab are required for the day which are mostly performed voluntarily. The community fears that the next celebration wouldn’t happen as there is no Phajo for the day. The previous one is unable to perform due to his illness.
Bhutan
ICH Materials 16
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Rituals Dedicated to Children
This film is about rituals related to children. Included are kyrkyn chygaruu, a ritual celebrating the fortieth day after a child’s birth; beshike saluu, a ritual of placing baby in the cradle; tushoo kesuu, a ritual of cutting rope tied around a baby’s ankles; and bata, a blessing ritual. Knowledge holders talk about the significance of each ritual in a child’s life cycle. The film shows how these rituals are conducted now and how they have evolved over time.
Kyrgyzstan 2017 -
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 Sunday, December 26, 2021
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Den Zha-Oral narration textThe 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. \n\nDen-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. \n\nThe 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. \n\nOn 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.YearNot yet publishedNationBhutan
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Chubja Tsanchoed- Oral narration textThe term Tsan-choed means invoking or appeasing the deity and making various offerings in honor of the deity. Chubja Tsan-choed is an event celebrated by the communities of Bje-shigang, Damchena, Chubja-kha and Hungrel-kha. On this occasion, people from these communities pay their respects to the deity by making offerings to it, thus asking for further protection from the deity for the following year. \n\nTsan is a local patron deity of a particular community who is worshipped by the people for their protection and welfare. These deities are often worshipped as Ke-lha (worshipped from birth as a protective deity) and Yue-lha (deity of a specific community). In addition to the specific dates designated to pacify the deity, people visit and offer prayers during illnesses, deaths, births, long journeys, or times of misfortune. The deity is also invoked by women who are barren and request the deity's blessing for a child. Often, after the woman becomes pregnant, the child relies on the deity for protection during its birth. \n\nChubja Tsan (local deity), known as Tashi Pema/Pema Dendup, is considered deaf but endowed with the power to bestow worldly blessings. According to oral sources, the reason for his deafness was that Chubja Tsan and the Tsan of Zache-kha village had conflicts and quarreled long ago (the cause is not known). The Zache-kha Tsan hit the Chubja Tsan on his ear and made him deaf, while in return the Chubja Tsan hit the Zhache-kha Tsan on his eyes and made him blind. For this reason, even today, the people from Zhache-kha light a fire during the Tsan-choed (ritual to invoke the local deities), while the people from Chubja have to make loud "oooo" sounds in front of the Tsan's home. And the people of the two communities do not visit each other's Lhakhangs (temples). \n\nThe timing of the Tsan-choed depends on the purpose of its patrons, but for Kay-lha it takes place twice a year; the first time immediately after the Paro Tshechu (Mask Dance Festival, which occurs in the third lunar month) and the second time during the autumn season. In the latter offering, a Phued (first share) of the harvest is usually offered to express gratitude for the blessing of a bountiful harvest while asking for his protection in the future.YearNot yet publishedNationBhutan