This article explores the role of the traditional Pang Lhabsol festival of Sikkim in India as a medium for political ascendancy and influence in the region – a phenomenon that has continued, albeit with different political inflections, from its founding days until the present. Since its emergence as an indigenous practice in the thirteenth century, it has consistently transformed according to each juncture of political realignment in the region. After 1642, the festival was redesigned to resonate with the religion and ideology of the ruling Namgyal dynasty, playing out negotiations between mainstream Buddhism and the animistic Bon religion. While the inclusion of the Pangtoed Chham dance performance in the ritualistic itinerary of Pang Lhabsol had very significantly reinforced the role of the king as the protector of the people and their faith, the festival has been considerably overshadowed by the inclusion of new elements that resonate with the secular narrative of India after 1975. The article identifies the significance of each of these new elements, drawing as well on audience research undertaken through in-depth interviews. Arkaprava Chattopadhyay is an Assistant Professor at the Shri Ramasamy Memorial University in Sikkim, as well as a doctoral candidate at the Central University of Sikkim.

本文探讨了印度传统的锡金邦拉布勒节作为该地区政治优势和影响力的媒介的作用——从成立到现在，这种现象一直在持续，尽管有不同的政治变化。自 13 世纪作为一种本土实践出现以来，它一直根据该地区政治调整的每个关键时刻进行转变。1642 年后，这个节日被重新设计，以与执政的 Namgyal 王朝的宗教和意识形态产生共鸣，在主流佛教和万物有灵论的苯教之间展开谈判。虽然将 Pangtoed Chham 舞蹈表演纳入 Pang Lhabsol 的仪式行程非常显着地加强了国王作为人民及其信仰保护者的作用，与 1975 年后印度的世俗叙事产生共鸣的新元素的加入，大大掩盖了这个节日。文章确定了这些新元素中的每一个的重要性，并借鉴了通过深入采访进行的观众研究。Arkaprava Chattopadhyay 是锡金 Shri Ramasamy 纪念大学的助理教授，也是锡金中央大学的博士生。