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zenodo44/100

On-site Jomo Propitiation in Chug valley: photographs

Both participants in this ritual are bon-po, practitioners of the traditional religious system in the Chug valley. Jomo Gamdong is the place on the west bank of the Chug river which is considered the pho-braṅ ‘palace’ of jo-mo u-siṅ bu-khrid, one of the nine daughters of the female deity jo-mo a-ni u-ñiṅ, located on the Bhutan-Arunachal border in Jomotsangkha block of Samdrup Jongkhar district in Bhutan. The peak of jo-mo u-siṅ bu-khrid is the westernmost peak in the north of the Chug valley (see figure1). Propitiation of the Jomo takes place on monthly basis at home. Only on rare occasions does the bon-po go to the Jomo Gamdong for the propitiation, typically once in a few years. The phobrang is located in a grove of oak trees starting from the large trees in figure5. The area is a collection of large rocks (see photographs). Each rock has a significance, of which little could be recorded (exceptions are the white female naga in figure2 and the servant of the Jomo in figure3). As the marking on the tree in figure4 shows, at the time of the visit many trees were about to be felled. Although the land is owned by individual households from Jagarbasti village in the Chug valley, the trees were felled by people from the neighbouring village of Lish Gonpatse (whether this is a case of illegal felling and encroachment as a result of the on-going land dispute between the two communities, or whether the owners from Jagarbasti sold the standing trees (with the land?) to the Lish Gonpatse people is not clear. This degradation of the site, in combination with the 2016 death of bon-po Kesang, means that propitiation of the Jomo here has ceased completely. The relevant stanza from the Jomo propitiation ritual (see file), in which the very first offerings are always made to the Jomo, are as follows: Phonetic: [ʨʰɔtɔː {ŋa} ʨʰɔtɔː, ʨʰɔtɔː {ŋa} ʨʰɔtɔː, kʰamzaŋ {ŋa} ama ʥɔmɔː, jap {la} gawɔː ʑɔkpɔː, makpøn {na} meme ʨʰøjɕi, lúmɔː karmɔː {ŋa}, lúmɔː jáŋzɔm {ma}, lúmɔː manɖɛn {na} ʦʰeriŋ zaŋmɔː, ʦʰɛnla sɛrgi ʥɔːmɔː {ŋa} sagaŋ, ɬabraŋ {ŋa} laʨʰɛn, lúbraŋ {ŋa} lúʨʰuŋ, pʰygɔː {ŋa} gile. ʦʰekjɛt náŋla, jáŋkjɛt náŋla, ʨʰamneː kakɲeː, rimneː kakɲeː, natʥa kakɲeː, rimʥa kakɲeː, siwɔː neːdak, kɔrda ɬa lú ʦɛn sum kakɲeː, ʦʰɛnla sɛrgi ʥɔːmɔː, sɛrkjɛm karpɔː, pʰyjgɔː gile. jaski kɔːra, yønla gonʨʰa, náŋna gile. lemʨʰaŋ karpɔː, pʰyjgo gile. ʨʰɔːto {ŋa} ʨʰɔːtɔː.] Tibetan: ḥbyo ldog ḥbyo ldog, ḥbyo ldog ḥbyo ldog! kham-zaṅ a-ma jo-mo, yab dgaḥ-bo źog-po (<TM ʑokpo), dmag-dpon mes-mes chos-śi (?), klu-mo dkar-mo, klu-mo dbyaṅ-ḥdzoms, klu-mo sman-dran (?) tshe-riṅ bzaṅ-mo, mtshan ser-gi jo-mo sa-gaṅ (?), lha-braṅ lha-chen, klu-braṅ klu-chuṅ, phul-dgos gi-le (< TSD gi-la-aj)! tshe-skyed gnaṅ-la, g.yaṅ-skyed gnaṅ-la, cham-nad bkag-ñe (<TSD ɲi), rims-nad bkag-ñe, nat-brgya bkag-ñe, rims-brgya bkag-ñe, sre-ḥu (?) gnas-bdag, skor-da lha klu btsan gsum bkag-ñe, mtshan-la ser-gi jo-mo, ser-skyem dkar-po, phul-dgos gi-le! g.yas-kyi skor-ra (?), g.yon-la bgon-chas (?), gnaṅ-na gi-le! lem-chaṅ (?) dkar-po, phul-dgos gi-le! ḥbyo-ldog ḥbyo-ldog! English: Hark (and) dispel, hark (and) dispel, hark (and) dispel, hark (and) dispel! The healthy (?) mother Jomo, the father Gawo Zhokpo, the general Meme Choshi, the white female naga (see figure2), the female naga Yangzom, the female nagaMandren Tshering Zangmo, the name is the pit (?) (of) the golden Jomo, the deity residence for the important deities, the naga residence for the less important naga, it has to be offered ok! Provide (with) longevity, provide (with) prosperity, preventing the flu diseases, preventing the infectious diseases, preventing the hundred diseases, preventing the hundred infectious diseases, the host of the smallpox (?), prevent the roaming of the three, the deities, the naga and the tsen, the name (is) the golden Jomo, the white libation offering, it has to be offered ok! Surrounding on the right side (?), the clothing apparel on the left (?), it is provided ok! The white lemchang, it has to be offered ok! Hark (and) dispel, hark (and) dispel! This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

opencc-by-4.0Dec 2017View details →

zenodo44/100

At-home Jomo Propitiation in Chug valley: photo files

Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

opencc-by-4.0Dec 2017View details →

zenodo44/100

Chug valley flora and fauna

Short description: This collection of videos, audio and photo files displays the flora and fauna of the Chug valley between 2012 and 2017. In particular, it focuses on the species that are used for various purposes. The following sections describe the hunting practice and the collection of vegetable forest produce. The translated, transcribed and glossed texts and accompanying sound files describe the past practices of collecting beeswax and collecting stinging nettle, and the contemporary practices of collecting tadpoles, frogs and fish; collecting giant hornets; hunting takin; and hunting porcupine. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

opencc-by-4.0Mar 2018View details →

zenodo40/100

Chug valley landscapes

This collection of videos and photo files displays Chug landscapes between 2012 and 2017.  This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

opencc-by-4.0Mar 2018View details →

zenodo32/100

At-home Jomo Propitiation in Chug valley: Toolbox, transcriber and audio file

This dataset contains the .wav sound files, .trs Transcriber files, .txt Toolbox-compatible Notepad files and .pdf files with the completely transcribed, glossed, parsed and translated examples of the following recordings that belong to the following publication: Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> CHUK221212D2A Bonpo prediction text. The explanation of all the grammatical features that occur in these sound files can be found in the Grammar of Duhumbi. The main Toolbox files can be found in the zip file “Settings”, this includes the IPA keys for Duhumbi, the entire setup of the Toolbox database, and the Duhumbi dictionary and Parsing dictionary. The .wav, .txt and .trs files combined in the same folder will enable to open Toolbox and work with the recordings, e.g. play them sentence for sentence and see the transcriptions and translations. Transcriber version 1.5.1: <a href="http://trans.sourceforge.net/en/presentation.php">http://trans.sourceforge.net/en/presentation.php</a> or <a href="https://osdn.net/projects/sfnet_trans/downloads/transcriber/1.5.1/Transcriber-1.5.1-Windows.exe/">https://osdn.net/projects/sfnet_trans/downloads/transcriber/1.5.1/Transcriber-1.5.1-Windows.exe/</a> Toolbox version 1.6.1: <a href="https://software.sil.org/toolbox/download/">https://software.sil.org/toolbox/download/</a> For the metadata of the sound files in this data set, I refer to Chapter 13 Texts in the Grammar of Duhumbi. This Chapter has a complete listing of the texts, their topics, the speakers and their background etc. Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: monpasang (at) gmail (dot) com

opencc-by-4.0Dec 2017View details →

zenodo16/100

On-site Jomo Propitiation in Chug valley: video files

Both participants in this ritual are bon-po, practitioners of the traditional religious system in the Chug valley. Jomo Gamdong is the place on the west bank of the Chug river which is considered the pho-braṅ ‘palace’ of jo-mo u-siṅ bu-khrid, one of the nine daughters of the female deity jo-mo a-ni u-ñiṅ, located on the Bhutan-Arunachal border in Jomotsangkha block of Samdrup Jongkhar district in Bhutan. The peak of jo-mo u-siṅ bu-khrid is the westernmost peak in the north of the Chug valley (see figure1). Propitiation of the Jomo takes place on monthly basis at home. Only on rare occasions does the bon-po go to the Jomo Gamdong for the propitiation, typically once in a few years. The phobrang is located in a grove of oak trees starting from the large trees in figure5. The area is a collection of large rocks (see photographs). Each rock has a significance, of which little could be recorded (exceptions are the white female naga in figure2 and the servant of the Jomo in figure3). As the marking on the tree in figure4 shows, at the time of the visit many trees were about to be felled. Although the land is owned by individual households from Jagarbasti village in the Chug valley, the trees were felled by people from the neighbouring village of Lish Gonpatse (whether this is a case of illegal felling and encroachment as a result of the on-going land dispute between the two communities, or whether the owners from Jagarbasti sold the standing trees (with the land?) to the Lish Gonpatse people is not clear. This degradation of the site, in combination with the 2016 death of bon-po Kesang, means that propitiation of the Jomo here has ceased completely. The relevant stanza from the Jomo propitiation ritual (see file), in which the very first offerings are always made to the Jomo, are as follows: Phonetic: [ʨʰɔtɔː {ŋa} ʨʰɔtɔː, ʨʰɔtɔː {ŋa} ʨʰɔtɔː, kʰamzaŋ {ŋa} ama ʥɔmɔː, jap {la} gawɔː ʑɔkpɔː, makpøn {na} meme ʨʰøjɕi, lúmɔː karmɔː {ŋa}, lúmɔː jáŋzɔm {ma}, lúmɔː manɖɛn {na} ʦʰeriŋ zaŋmɔː, ʦʰɛnla sɛrgi ʥɔːmɔː {ŋa} sagaŋ, ɬabraŋ {ŋa} laʨʰɛn, lúbraŋ {ŋa} lúʨʰuŋ, pʰygɔː {ŋa} gile. ʦʰekjɛt náŋla, jáŋkjɛt náŋla, ʨʰamneː kakɲeː, rimneː kakɲeː, natʥa kakɲeː, rimʥa kakɲeː, siwɔː neːdak, kɔrda ɬa lú ʦɛn sum kakɲeː, ʦʰɛnla sɛrgi ʥɔːmɔː, sɛrkjɛm karpɔː, pʰyjgɔː gile. jaski kɔːra, yønla gonʨʰa, náŋna gile. lemʨʰaŋ karpɔː, pʰyjgo gile. ʨʰɔːto {ŋa} ʨʰɔːtɔː.] Tibetan: ḥbyo ldog ḥbyo ldog, ḥbyo ldog ḥbyo ldog! kham-zaṅ a-ma jo-mo, yab dgaḥ-bo źog-po (<TM ʑokpo), dmag-dpon mes-mes chos-śi (?), klu-mo dkar-mo, klu-mo dbyaṅ-ḥdzoms, klu-mo sman-dran (?) tshe-riṅ bzaṅ-mo, mtshan ser-gi jo-mo sa-gaṅ (?), lha-braṅ lha-chen, klu-braṅ klu-chuṅ, phul-dgos gi-le (< TSD gi-la-aj)! tshe-skyed gnaṅ-la, g.yaṅ-skyed gnaṅ-la, cham-nad bkag-ñe (<TSD ɲi), rims-nad bkag-ñe, nat-brgya bkag-ñe, rims-brgya bkag-ñe, sre-ḥu (?) gnas-bdag, skor-da lha klu btsan gsum bkag-ñe, mtshan-la ser-gi jo-mo, ser-skyem dkar-po, phul-dgos gi-le! g.yas-kyi skor-ra (?), g.yon-la bgon-chas (?), gnaṅ-na gi-le! lem-chaṅ (?) dkar-po, phul-dgos gi-le! ḥbyo-ldog ḥbyo-ldog! English: Hark (and) dispel, hark (and) dispel, hark (and) dispel, hark (and) dispel! The healthy (?) mother Jomo, the father Gawo Zhokpo, the general Meme Choshi, the white female naga (see figure2), the female naga Yangzom, the female naga Mandren Tshering Zangmo, the name is the pit (?) (of) the golden Jomo, the deity residence for the important deities, the naga residence for the less important naga, it has to be offered ok! Provide (with) longevity, provide (with) prosperity, preventing the flu diseases, preventing the infectious diseases, preventing the hundred diseases, preventing the hundred infectious diseases, the host of the smallpox (?), prevent the roaming of the three, the deities, the naga and the tsen, the name (is) the golden Jomo, the white libation offering, it has to be offered ok! Surrounding on the right side (?), the clothing apparel on the left (?), it is provided ok! The white lemchang, it has to be offered ok! Hark (and) dispel, hark (and) dispel! This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

restrictedDec 2017View details →

zenodo16/100

At-home Jomo Propitiation in Chug valley: video files

This dataset contains the videofiles belonging to the audio recording and texts and the completely transcribed, glossed, parsed and translated examples of the recordings that belong to the following publication: See also: Bodt, Timotheus Adrianus. (2017). At-home Jomo Propitiation in Chug valley: Toolbox, transcriber and audio file [Data set]. Zenodo. http://doi.org/10.5281/zenodo.3841815 Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> The explanation of all the grammatical features that occur in these sound files can be found in the Grammar of Duhumbi. Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: bodttim (at) gmail (dot) com

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At-home Jomo Propitiation in Chug valley: audio files4

Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: monpasang (at) gmail (dot) com

restrictedDec 2017View details →

zenodo12/100

At-home Jomo Propitiation in Chug valley: audio files2

Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him.

restrictedDec 2017View details →

zenodo12/100

At-home Jomo Propitiation in Chug valley: audio files1

Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: monpasang (at) gmail (dot) com

restrictedDec 2017View details →

zenodo12/100

At-home Jomo Propitiation in Chug valley: audio files3

Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a> Kesang was one of the last bon-po, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks phu (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas da (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the lha-srin bde-brgyad ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the bon-po to maintain the balance between the phu, the ‘good’ and the da, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The phu-da religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan. The main ritual conducted by the bon-po is called zhiwa (Tib. źi-ba ‘peace’) or jomo soykha (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the bon-po first invites the Jomo and all other deities and spirits to attend the offering. He then offers nyingba (Tib. sñiṅ-ba ‘old’), also called lemchang, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers tochang, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that darcok (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities. Bon-po Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the bon-po in Chug valley, given that no one has come forward to learn from him. This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes of any kind, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) is not permitted without specific written consent from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions. This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>. Tim Bodt: monpasang (at) gmail (dot) com

restrictedDec 2017View details →

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On-site Jomo Propitiation in Chug valley: photographs

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On-site Jomo Propitiation in Chug valley: video files

At-home Jomo Propitiation in Chug valley: video files

At-home Jomo Propitiation in Chug valley: audio files4

At-home Jomo Propitiation in Chug valley: audio files2

At-home Jomo Propitiation in Chug valley: audio files1

At-home Jomo Propitiation in Chug valley: audio files3

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