| Description |
The 600-year-old Serlung Pelkar Chhoeling Monastery in Dawakha, Paro was founded by Drupthop Thangthong Gyalpo (1361-1485) when he built iron bridges for the people in this area. In the meantime, the people living in a place high up on the mountain had to deal with strong winds and storms that caused harm to the people and destroyed crops. The people blamed the infamous lakes in the area. There were two lakes, Yum and Syem (Mother and Daughter), which were believed to be the cause of all the destruction inflicted on the people. In Bhutan, the Bhutanese believe that all living things, including nature, have spirits and are alive within them. For example, the mountains in Bhutan are believed to be the abode of mountain gods, or at least to house spirits. Therefore, people decided to drive away the destructive spirits of the lakes by throwing the dead bodies of people and animals into the lake. The mother lake left its present location for the Dagala region and became known as Dagala Yumtsho, while the daughter lake did not make it further than present-day Selung Goemba. She had problems with her leg. You can still see the remains of the lakes where they rested. The mother advised the daughter to stay in this place and serve as the protector of the Dharma of Drupthop Thangtong Gyalpo in Selung Goemba, and left her her revered Sergi Alung (hook), making the place known as Serlung Goemba.
The people of this place considered it auspicious that a lake had formed near a monastery founded by the famous Drupthop Thangtong Gyalpo. The villagers believed that the lake would eliminate famine and bring prosperity to the village, and held a festive sacrifice to ask the spirit of the lake to bless them with protection.
The ritual takes place in Selung Goemba once every three years. There is no specific day or month set for its performance, but depends mainly on the availability of the Pawo. The Goemba is a common religious place of worship for the people of Khamdi and Sali and some other neighboring villages.
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| Social and cultural significance |
This festival is held every three years and is a very important festival that not only brings family members together to celebrate, but also invokes the blessings of spiritual beings to protect against evil and disease. It is also a prayer for prosperity and harmony among the people in the village.
The tradition of festivals in the remote villages of Bhutan is losing its importance mainly due to the development of time. Young people's involvement in traditional culture is minimal to none, they consider it more orthodox practices and are more interested in the modern styles of the West. |
| Transmission method |
To perform the ritual, a female shaman (Pawo) is called in along with some Nyel-jorm (female shaman). The village elders gather at the shaman's residence for advice, whereupon the shaman performs the first rituals in front of the altar decorated with ritual cakes (Torma). Four branches cut from a pine tree are attached to the edge of the village in the four geographical directions of east, west, north and south to mark the area where the shaman promises protection from all kinds of natural disasters, diseases or foreign intrusion in his chants. The branches are decorated with a carved wooden phallus crossed in the middle, symbolizing a weapon to ward off evil influences. The next day, the Pawo/shaman is led in a Chip-drel (ceremonial procession) of Pazaps (male participants) to the Lhakhang (temple). The shaman asks for five young girls and one young man, elegantly dressed for the ritual. The girls wear Ring-nga (head piece) and wear their best clothes for the occasion. An offering of various fruits is made along with various snacks, usually eaten at home, stacked on top of each other. Each housewife brings a bowl of wheat flour into which a bamboo arrow wrapped with a Khadar (ceremonial scarf) is placed, which is also offered to the lake. A young man from each household must join the procession as a Pazap (brave warrior) to appease Dra-lha (war deity).
The Pawo chants a mantra while offerings are made to appease the spirit of the lake, after which the food offerings are taken to the general kitchen (mang-thap) where they are later shared among the people. A boe-cham (masked dance of the laity) is also performed by one of the Pazaps, who has a good sense of humor. He is dressed like a soldier with a metal shield from ancient times, carries a very old sword and has a helmet on. He attracts the attention of the crowd by speaking commanding words and sometimes making jokes while swinging his sword in the air in a fighting gesture.
The cost of holding the festival is borne and shared by the community. Costs include a nominal fee for the Pawo and the Nyel-jorms, as well as other expenses. Spectators sometimes make a voluntary contribution in small amounts, which are kept as a collection for the Lhakhang's expenses.
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| Community |
There are currently about 8 households in the villages of Khamda and Sali. Farmers here use their wetlands to grow rice, wheat, and barley, and also grow many vegetables that are sometimes sold in the market. The farmers raise cattle to produce dairy products for home consumption, and the surplus is taken to the market in the cities. They also raise chickens and pigs, but this practice has diminished greatly over time due to factors such as rural exodus and migration to the cities, as well as a shift from agriculture to manual labor for quick money, especially in construction.
Data collected by: Mr. Galey Wangchuk, NLAB. |
