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peas
ICH Elements 11
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Hari Moyang
Hari Moyang is celebrated in three locations, which are the house of Moyang Gadeng (who looks after the central part of the village), Moyang Amai (who looks after the areas on the fringes of the village), and Moyang Keteng (who looks after the areas at the northernmost parameters of the village). For the Mah Meri who live near the coast, this ceremony will be conducted on the beach and called Puja Pantai. Moyang in the context of the Mah Meri refer to their ancestors and also their natural environment. These ancestors are believed to protect the community’s happiness. Thus, the Mah Meri believe in revering and appeasing them. The Mah Meri’s famous statuettes, carved in the form of figurines and masks, are closely connected to their ancestors and environment, and the statuettes’ names are derived from the more famous ancestors.
Malaysia -
Neypo: Seasonal Offering to the Local Deity
The Neypo ritual is a seasonal offering performed across Bhutan to appease local deities, Ney village in Lhuentse to the northeast is one of many villages to perform this ritual. Neypo literally means "Zhidag", a category of deity who protects the area under their control or certain parts of the valley. The identity of the protector figure varies from region to region, as does the ritual. In Ney village, the Neypo ritual is performed every year on the 15th day of the third lunar month of the Bhutanese calendar. The ritual is performed in their Lhakhang, temple, in order to appease the local deity Zhidag Drakpa Gyalpo with offerings. In return, the community asks for his protection of their farms from wild animals. The Zhidag is believed to dwell below the village in a dense forest on the left side of Kurichu. Zhidag Drakpa Gyalpo has a grim appearance with a black face, dark clothes, and a reindeer mount with ten horns. He has one face and two hands; in his right hand he holds a flaming sword and in his left hand he holds a robe or Zhagpa sling. Within a single second he could cover the distance between any two places. Eighth century tantric master Guru Rinpoche (Skt. Padmasambhava) bound Drakpa Gyalpo by oath and made him the protector of the East Gate of the hidden land Baeyul Khempajong, and sworn to be the Dharma protector in the region. During the Neypo ritual, the entrance to the dense forest is sealed off for people which will last for a whole season, which is called Rigya lungya dam or Ridam. Ridam is a common practice of mountain closure in which the path to the Zhidag Phodrang, deity’s abode, and the surrounding dense forest are closed to human access from spring to autumn until the rice harvest. During this period, people are generally not allowed to enter the area to collect natural resources or visit any place in the area. After performing rituals, no one is allowed to go there unless except for exceptional occasions. This restriction applies to outsiders as well as people from the village.
Bhutan -
Chubja Tsan-choed: Invoking the Local Deity of Chubja Community
The 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. Tsan 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. Chubja 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). The 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.
Bhutan -
Pholha: Ritual to the Deity of Males
Ney village is one of many across Bhutan to observe a Pholha ritual, a seasonal ceremony to appease the local patron deity. Pholha literally means "male god" who protects the area under his control, such as certain parts of the valley. The identity of the guardian varies from region to region, as does the ritual. The Pholha takes place in Ney every year on the 22nd day of the first lunar month according to the Bhutanese calendar. The villagers perform the ritual mainly to appease their local deity and make offerings. Terdag Zora Ra-ky, the patron deity of Ney Tsachu hot spring; Tsan Yawacha-dhuen, the seven deities; and the Zhidag lord of the settlement of Ney village. The ritual mainly consists of sealing or closing the mountains to people for a certain season, this practice known as Rigya Lungya Dam or Ridam intends to avoid disturbance or defilements of the holiness of the deity’s abode as well as the surrounding sacred areas. Ridam is a practice of mountain sealing known in many parts of the mountains. The road to Baeyul Khempajong, a sacred hidden land, and the mountains are closed to people from spring to autumn until the rice harvest. During this time, people are generally not allowed to enter the area to collect natural resources or visit any place in the area. This prohibition is especially strong for outsiders not from the village. On the day of Pholha, they go early in the morning to the Pholha Phodrang, the deity’s residence, which is located above the village, and make offerings to the Terdag Zora Rakye. Afterwards, they return to the Lhakhang, temple, and make the offering to their Zhidag Yawacha-dhuen, who is located below the mountain Khenjey ri, which can be seen from the village. Villagers in Net perform this ritual believing they are at the eastern gate of the secret land of Baeyul Khenpajong. Before reaching the village at a place called Khaiphu, they believe that there is a key to the secret land, and on the way to Khempajong at a place called Juemo, there is a gate in the form of a large stone. To keep these sacred places secure they perform the Pholha ritual every year.
Bhutan