The term "Kanawari" with which the Malefics and all practices of Destructive Magic are defined is "Zadu". We are talking here about a corruption of the word "Hindi Jadu" which literally means 'Enchantment', 'Magic' or finally 'Magic Formula', but its meaning can change in relation to the occasions and also the interlocutor. In the most common jargon, however, the term Zadu refers to a particular Ritual of manipulative magic, generally carried out in the cremation field, to be able to generate an amulet of an evil type capable of even leading to the death of the carefully chosen victim and his entire family.
Zadu can also be described as a complex and very ancient ritual practice of "W:bön" origin, fully capable of building and keeping open powerful and even very subtle bridges between the extra-urban environment (the Parallel Dimension) in which all the Spirits dwell, and the urban microcosm (opposite, i.e. earthly, dimension) within which the desire of men to keep the balance that underlies every domestic reality uncontaminated and firm is stronger.
Consequently, through the Zadu, real flaws are created in the constant tension that exists between the world of the so-called supernatural entities, whose tendency is to enter the village in order to satisfy their own instincts, be they the lust for blood, or, in the case of semi-divinities, the desire to be established as divinities within the temple, and that of men in flesh and blood.
THROW THE DEMON OUT OF THE VILLAGE
The place chosen to finish the exorcism action is a well-known sharp bend, which comes after the obvious mountain ridge that separates the large hole where the village of Kalpa stands from a horrid rocky valley, where the road passes near a thousand meter sheer drop that ends directly in the sacred waters of the "Sutlej" river. Having arrived on site, the Kardar, i.e. the inhabitants, plant the statuette (Zadu) in the farthest part of the curve, with its face turned towards the abyss. At this point the attention of everyone present shifts to the mutton. The “Grokch” (Officiant) uses the water from the “Kro” (ritual vessel in brass or even silver) the back of the animal to be sacrificed, starting from the head to the tail and vice versa. Immediately afterwards he places mustard seeds with sacred water in the ears and mouth of the sacrificial victim, freeing him in an instant. Everyone starts looking at the animal so quickly, waiting for something to happen, even a small sign that a stranger cannot understand until it shakes itself vigorously, communicating the success of the exorcism and, subsequently, the end of the infestation. In this whole context, the great role of the Oracle Priest is now quite clear. Having been chosen by his personal deity, the Grokch is endowed with enormous powers, with which he can perform the function of a hero who can defeat demons and perpetuate the status quo in the village. It is only up to the Oracle, therefore, to intervene in the right ways and times to remove the existing disparities between men and spirits, preventing the latter from taking total upper hand. Although the Kinnaura Oracular Tradition is not entirely assimilated to a context of Shamanism, there are still many notable affinities between the two areas which can place it at an intermediate level between the practices of the Grokch, almost like a link of union in the parallelism existing between Shamanism and Oracularity.
Zadu can also be described as a complex and very ancient ritual practice of "W:bön" origin, fully capable of building and keeping open powerful and even very subtle bridges between the extra-urban environment (the Parallel Dimension) in which all the Spirits dwell, and the urban microcosm (opposite, i.e. earthly, dimension) within which the desire of men to keep the balance that underlies every domestic reality uncontaminated and firm is stronger.
Consequently, through the Zadu, real flaws are created in the constant tension that exists between the world of the so-called supernatural entities, whose tendency is to enter the village in order to satisfy their own instincts, be they the lust for blood, or, in the case of semi-divinities, the desire to be established as divinities within the temple, and that of men in flesh and blood.
THROW THE DEMON OUT OF THE VILLAGE
The place chosen to finish the exorcism action is a well-known sharp bend, which comes after the obvious mountain ridge that separates the large hole where the village of Kalpa stands from a horrid rocky valley, where the road passes near a thousand meter sheer drop that ends directly in the sacred waters of the "Sutlej" river. Having arrived on site, the Kardar, i.e. the inhabitants, plant the statuette (Zadu) in the farthest part of the curve, with its face turned towards the abyss. At this point the attention of everyone present shifts to the mutton. The “Grokch” (Officiant) uses the water from the “Kro” (ritual vessel in brass or even silver) the back of the animal to be sacrificed, starting from the head to the tail and vice versa. Immediately afterwards he places mustard seeds with sacred water in the ears and mouth of the sacrificial victim, freeing him in an instant. Everyone starts looking at the animal so quickly, waiting for something to happen, even a small sign that a stranger cannot understand until it shakes itself vigorously, communicating the success of the exorcism and, subsequently, the end of the infestation. In this whole context, the great role of the Oracle Priest is now quite clear. Having been chosen by his personal deity, the Grokch is endowed with enormous powers, with which he can perform the function of a hero who can defeat demons and perpetuate the status quo in the village. It is only up to the Oracle, therefore, to intervene in the right ways and times to remove the existing disparities between men and spirits, preventing the latter from taking total upper hand. Although the Kinnaura Oracular Tradition is not entirely assimilated to a context of Shamanism, there are still many notable affinities between the two areas which can place it at an intermediate level between the practices of the Grokch, almost like a link of union in the parallelism existing between Shamanism and Oracularity.