The Chham Festival of Bhutan

Dance and music play a very important role in the cultural life of the people of Bhutan. Each town and community has a rich dance tradition that marks the passing of the seasons, community occasions, and shared experiences. We will see the meaning and place of Chhams(Masked dances) performed during festivals throughout the history of the people of Bhutan.

Like the building of the dzong and the launch of the Choesi system, dances have had a similar role to play in helping to bring people together. Through these dances, the common people get to know their place in the history of the country. Chhams they are usually performed during the Tshechu festival.

Tea chhams they were mainly composed to convey religious messages to people. Some were composed by Guru Rinpoche while others were created by Tertoen Pema Lingapa, Zhabdrung Rinpoche and other great saints. During the mask dances, the deities of the tantric teachings are invoked and through their power and blessings, misfortunes are warded off. All the evil spirits and demons that are preventing the spread of choo (the doctrine) are suppressed so that the doctrine of Lord Buddha may flourish and bring joy and happiness to all beings.

Masquerade balls are performed by both monks and lay people. The following are some of the dances performed during the Tshechu festival.

zhana chham

Zhana Chham dancers wear tall, wide black hats, traditional boots. The dancers assume the appearance of Neljorpas (Yogis) and thus subdue the enemies of the doctrine. This is done to lead beings or spirits to the teachings of the Buddha. This dance is also performed as a soil purification rite during the construction of Dzongs, Lhakhangs Y chortens. The goal is to appease the evil spirits of the land and take possession of the site from them.

The practices that are carried out during the dance are so special that just by seeing them one is purified. All obstacles to belief and understanding are removed. Due to its importance, Zhabdrung Rinpoche used to perform this ritual himself.

The Tungam Chham

Tungam Chham dancers wear beautiful brocade dresses, traditional boots and a terrifying mask. The dance has a very deep symbolic meaning. A ritual sacrifice is carried out. The dances represent the gods. They attract and surround evil spirits and capture them in a box. The dance boss then destroys them by stabbing them with a phurba (ritual dagger). The dancers, therefore, not only save the world from evil spirits but also deliver them from evil deeds.

Tungam Chham shows the terrifying way of Dorji Dragpo (Fierce Thunderbolt), assumed by Guru Rinpoche to subdue the enemies of the doctrine.

Ging Tsholing Chham

This is a dance that combines two groups of characters, namely Ging and Tsholing. Tsholing dancers wear long colored brocade dresses and terrifying masks. Ging dancers dress Tagshams(Tiger skin skirts) and terrifying dark blue (male) and red (female) masks with flag on top. Each Ging dancer wears a nga (drum) in the left hand and a drumstick in the right.

Ging Tsholing Chham was first performed by Guru Rinpoche to subdue the demons that were preventing the construction of the Samye monastery in Tibet. Guru Rinpoche, through his magical powers, was transformed into various fierce forms of the protectors of the doctrine. He thus, he was not only able to subdue the demons, but also secured his help to build the monastery. These transformations of the Guru are manifested in the chham Ging and Tsholing.

During the Tsechus festival, Ging Tsholing is also performed to purify the area just before the display of Guru Tshengye and his entourage. High-pitched whistles are blown to ward off evil spirits. Ging dancers hit spectators on the head with their drumstick to drive impurity away from them. The Tsholing dancers, having destroyed the evil spirits symbolized by an image in a black box, are chased away by Ging. The Ging dancers stay behind and perform the victory dance by beating the drums.

Guru Tshengye Chham

Guru Rinpoche assumed various forms to help all living beings. Guru Tshengye’s dance represents the eight main manifestations of him. The display of the glorious deeds of the great Guru during the dance strengthens the faith of the spectators.

Guru Tshengye Chham begins with the appearance of Guru Dorji Drolo. The other manifestations follow at regular intervals. The eight manifestations wear long brocade dresses and individual masks. Guru Rinpoche himself finally enters the scene which is attended by other members of the entourage. He is accompanied by his two main consorts, namely Khando Mandarava on his right and Khando Yeshey Tshogyel on his left. Fairies or wizards are symbolized by children wearing white masks.

Guru Rinpoche takes his seat on the throne as his manifestations take turns performing individual dances and, upon completion, sit in a row near the Guru. Spectators, during the dance, prostrate before Guru Rinpoche and receive blessings. It is also a sacred occasion for some of the spectators. They receive a new name for their babies from the Guru.

The entourage is also made up of Ringa Chudrug (sixteen fairies). They wear beautiful brocade dresses and ornate aprons of carved bone. They sing and dance in front of Guru Rinpoche and his manifestations. The annual Tshechu usually ends with the Guru Tshegye dance.

pasham

Paccham dancers are dressed in yellow knee-length skirts and Ringa (golden crowns) and do not wear masks. They carry a Drilbu (a small bell) and a Tangte (a small drum) in each hand. This dance tells how Tertoen Pema Lingpa, in a vision, in the paradise of Zangdopelri. He saw this dance being performed by Pawos and Pamos, who were leading the dead believers into the presence of Guru Rinpoche. Pema Lingpa introduced the same dance on earth to guide devotees and followers to Guru Rinpoche’s paradise after his death.

Drametse Nga Chham

Drametse Nga chham is performed by sixteen dancers, each wearing a mask representing an animal or bird. They have a Nga in their left hand and a drumstick in their right hand. They wear knee-length yellow silk skirts.

Towards the end of the 15th century, Lam Kuenga Gyeltshen, one of Pema Lingpa’s descendants, left Bumthang accompanied by his sister, Ani(anim) Choten Zangmo. They arrived and settled in Drametse in eastern Bhutan.

Kuenga Gyeltshen, in his vision during meditation, came to Zangdopelri and met Guru Rinpoche. There, in his vision, Guru Rinpoche’s attendants transformed into deities resembling the faces of different animals and birds and performed a dance.

Kuenga Gyeltshen observed the dance and established the tradition of this dance in Drametse. The dance is therefore popularly known as Drametse Nga Chham.

shazam chham

This dance is performed by four dancers wearing knee-length silk skirts and deer masks. Guru Rinpoche subdued the lung lha (Wind God) who was causing suffering to the people of the world. He rode on the Lung Lha deer and restored peace and happiness to the world.

Shazam Chham is therefore performed in gratitude to Guru Rinpoche for this.

Durdag Chham

Durdag Chham is the dance of the Lords of the Cremation Grounds and is performed by four dancers. They all wear white suits and white skull masks.

According to Buddhist belief, there are eight cremation grounds where Chhochongs (protectors of religion) live. Between Chhochongs are the Duthrod Dagmos(Lords of the Cremation Grounds) who are bound by oath to protect the doctrine from demonic enemies.

Raksha Marchham

Raksha Marchham or the Judgment of the Dead dance is based on the Bard Thedroel(Book of the Dead), text hidden by Guru Rinpoche and later rediscovered by Tertoen Karma Lingpa in the 14th century. According to the Bard Thodroelwhen living beings die they roam in the bard (state between death and rebirth). The Buddhas during the period manifest in different forms and gather to carry out justice on dead beings according to their actions in their previous lives. While appearing in front of Shinje Chokigap (Lord of Death) Those beings who have lived their lives according to the doctrine are rewarded. On the other hand, sinners and unbelievers of the doctrine have to go through the awful bard. For their sins, they face rebirths in different Nyelwa (hells) where they are tormented by terrifying deities. These sinners have to endure their sentence until they are cleansed of all their sins and finally get a proper rebirth. The award can extend for hundreds of years depending on the type of sin.

The judgment given depends on the different lifestyles in their previous lives. The judgment of the assembly of Buddhas is dramatized through the Raksha Marchham dance. The Buddhas manifest in Shinje Chhoekigap, Lhakaap(white god), Dr. Nagchung(Black demon), Raksha Lango (the Minister of Justice with the head of an ox) and other deities with masks of different birds and animals.

Raksha Marchham is considered very special and it is believed that a person is partially purified of their sins every time they witness the dance. The main purpose of the dance is to remind people to lead a good life so that they can free themselves from the terrifying bard and they are able to have happy moments in their next lives.