A Study On The Ceremony Of "Dodger" In

"WuTu" is a ritual which holds in the end of each year in Rebgong Nianduhu village. The main content of this ritual is to drive out evil and chant prayers. It has long been the concern of many scholars, and this ceremony has a large number of papers. But the research of "WuTu" ritual has many incorrect, such as translational name in Chinese. And the results of this study are still simple and not systematic. "WuTu" is a big folk ritual, which is divided into four units:1, to prepare the ceremony (collective chanting monks and villagers); 2, ritual prologue ("Bang" Recreation God ceremony, choose performers); 3, the core ceremony ("WuTu" ceremony); 4, the closing ceremony (monks and villagers gathered at temple to chant). "WuTu" ceremony is a folk series, a complete system of customs systems. To existing research of "WuTu" is just one small ceremony units, and it is not comprehensive, nor science. Therefore, this paper put forward their views on the ritual connotation, meaning, symbolism, origin."WuTu" ceremony should belongs to Tibetan "glud gto ((?))" culture. From Tibetan "glud gto" perspective to study this ceremony is more realistic. This ceremony and local people’s psychological needs are inseparable. Moreover, the study of "WuTu" Ritual involves ethnic origin, language, history of Nianduhu village, religion and other aspects. And it has high academic value on the study of the Tibetan national culture. It also provides a new perspective for the study of Tibetan "glud gto" culture.For now, the academic community has a variety of versions about "WuTu"origins:1, the ancient Qiang totem said; 2, Chu Ren tiger faith said; 3, the introduction of the Labrang said. The first people who wrote "WuTu" ritual text (Chinese language) in the form of public should be Mr.乔永福,he published a paper named" Analysis of Nianduhu’WuTu’Dance ", for the first time transliterated it into“於菟”Since then, "WuTu" The wording of“於菟”is widely cited in academia, and it has become the official term. Therefore, I comply with the use of‘於菟”temporarily,but I think this wording is defective. Currently, many experts and scholars launched an unprecedented attention and discussion around the word "WuTu", and they have made some achievements. In the research of its history and status, scholars have accumulated quite a lot of material. Investigation by scholars, "WuTu" research is onto a new height. But for various reasons, a number of shortcomings and mistakes are everywhere. For example:"translated as "WuTu", it not only results in mistakes and confusion in understanding the whole cultural background, but also to the ethnic origin, history, religion and other aspects. Merely because of the ritual’s name to claim the origin is unscientific assertion, at least I think it is not comprehensive. Because "WuTu" performers need to draw tiger print on the body, there are the characteristics of the beast. Of course, this ritual has a feature of tiger, but it is just a ritual unit, not entire. When study a ceremony, we should concern about its core purpose and meaning. There are also some Tibetan native scholars claimed the ritual as "glud gto". They think this ceremony is related with Tibetan primitive religion, Bon religion and Tibetan Buddhism. But Publications of this view are very few. From Tibetan "gto (?) " perspective, we know the substantive purposes of "WuTu" Ritual is to drive out evil. Through the "kanzi" (a hollow baked bread) as "illness or unclean" to lure, to expel the so-called ghosts, this purpose can achieve. Therefore, I believe in "WuTu" ceremony is within the scope of Tibetan "gto" culture. "gto " and the related Tibetan religious rituals are very important and representative of religious practices. The stage of "gto" and "WuTu" ceremony are not for the purposes of what a lofty goal, just to solve practical problems. "WuTu" belongs to Tibetan "gto" culture, therefore, the most appropriate translation should be "bod gto. Of course, it was also due to special historical period, the special geographical location, unique ethnic composition, in more or less, "WuTu" ceremony mix of some foreign cultural elements. But it still belongs to the fundamental Tibetan culture, rooted in all the villagers living habits, cognitive thinking.Throughout the ceremony, lawa ((?) wizard) of "WuTu" is the central figure, which is hereditary transmission, so the research of "lawa" is particularly important. This article analyzes "lawa" in the title, inheritance, education, social function and other aspects. We call the family as:"(?)", its main mode of transmission is lineage system, and only impart to male."WuTu" ceremony is a complete system of folk ritual, which holds in Lunar November annually. The special pattern of village directly affects the hold of "WuTu" ritual and heritage. For years, the ancient city of the village is an important place of the ceremony of "Bang" or "WuTu". But in recent years, with the acceleration of urbanization, the pattern of villages and ceremonial contents are constantly changing. This article focuses on the analysis of the changes of "WuTu" ceremony. "WuTu" is a grand folk ritual that needs to the participation of all villagers. From the chanting ritual, "Bang" ritual(which entertains people and God), and collective chanting by monks and villagers, "WuTu" ritual undoubtedly affects every individual, to cultivate individual, villagers unity and harmony, moral values, ethics orderly collective sense, and dedication of social responsibility. Not only that, the ceremony works on the maintenance of social order, passing and extending the inherent cultural context.