Across Bhutan Tours and Treks

The ecological price of ‘progress’

2012-10-15T07:57:00.000+06:00

Once the river’s course is changed, some highly endangered species will lose their habitat
«The White-bellied heron Photo: Yeshey Dorji
Punatsangchu Hydropower Projects: The endangered white-bellied heron, the great Indian hornbill and the endangered golden mahseer gaming fish found along the Punatsangchu river could come under great risk, once the Punatsangchu hydropower projects start operations.

As of now, the two projects, with an optimum generating capacity of around 2,150MW are still in the construction stage, and have not had much impact on these life forms as the river system has not been seriously disturbed.

“There is noise pollution, as of now,” a senior environment officer of Punatsangchu II project, Sangay Dorji, said.

But once the river is channeled in from dams to the underground powerhouses through the 8.9km headrace tunnel of phase I and 8.6km of phase II, the original river course will under go a massive change, Sangay Dorji said.

Mahseer

Environmentalists and conservationists are concerned on how to conserve the sensitive golden mahseer, which get distracted so easily. “When we try to use a net, they don’t show up for the next week,” Sangay Dorji, who led a sample study of the fish to understand its behaviour and habitat, said. “The fish may stop coming.”

The golden mahseer, found in Dichu, and at the confluence of the Punatsangchu and Kamechu streams, migrate to Brahmaputra, India, by the first week of October, and return in early summer.

The fish has been known to grow 2.75m (9ft) in length; but, so far, the biggest catch in Bhutan is said to be of the height of an average Bhutanese man.

Around the world, this species has suffered severe decline, because of overfishing, pollution and habitat loss. Environmentalists, this year, curved the Kamechu stream at the confluence to slow down the river current, so that the mahseer can easily lay eggs, and thereby grow in numbers.

Indian hornbill

The critically threatened white-bellied heron, seen along Kamechu and Punatsangchu rivers in Pinsa, will be affected when the Punatsangchu is dewatered, and only a small quantity of water remains its original course. When the water quantity goes down, so will the fish, environmentalists said. The bird feeds on the asla fish.

“In dewater stage, when the river undergoes a complete change, resulting in loss of aquatic ecology, the white-bellied heron will no longer be able to feed in its original place,” Sangay Dorji said.

Dark grey with a white throat and underparts, the heron is mostly solitary, and found in undisturbed areas of the riverside and wetland habitats. The species is threatened by disturbance and habitat degradation. It is believed that, out of 140 white-bellied herons across the globe, 26 are in Bhutan.

The great hornbill, another near threatened bird that nests in the evergreen forest and tall trees will lose its habitat, when roads, electricity, and housing colonies come up on both sides of the Punatsangchu. Bright yellow and with a black casque on top of its massive bill, the bird feeds on small mammals, reptiles, birds and fruits.

The common otter found in Kamechu will also lose its source of food. But since the mammal is mobile, the impact on it could be less, Sangay Dorji said.

Source Kuensel

Naming in Bhutan

2012-08-11T06:21:00.002+06:00

Names in Bhutan do not carry any family names. The person may add one by himself in the later part of his or her life or educated parents give part of their names while naming their children.

Although most of the names are given by lamas, from the temples, some are given by the astrologers and some by the parents themselves or by the grand parents. Those given from the temples can be associated with the name of the deity of the particular temple.

Children are usually given good names but sometimes the parents and grandparents often give bad names like Tsagay means stupid, it can because he had been a bad child or can be because he used to act stupid.

Names like Nala and Nado have reference to facial color of a person. Someone with dark complexioned is nick named Nala or Nado meaing dark.

Bhutanese in general have two names, but there are many who just have a single name. Names can be grouped in genders. The first name would be same for both the gender of a person. There are specific names to differentiate men from women. Wangmo can be only for women whereas Wangdi can be only for men. Those with the single names, it is hard to know the gender of the person by names.

Naming in certain part of Bhutan are associated with certain beliefs, for example, if a child had a prematurebirth, he or she will be put in a copper pot and pretend to cook so that he or she is believed to get completely matured. Such child is called Zangla meaning copper.

And sometimes premature child is put in the measuring beam and weighed to make him or her matured, such child is called Sangla meaning measuring beam.

The twins are named Nima and Dawa (sun and Moon) and if it is triplet, the third is called Karma (star).

The dying melodies of Bhutan

2012-06-21T12:21:00.000+06:00

One morning 49 years ago, King Jigme Dorji Wangchuck had his huntsmen and guards prepared for a hunting trip along the ancient travel route between Thimphu and Trongsa. All was arranged for the day, speck and preen, down to the last detail as desired by the King. He had a group of entertainers join the team too.
Upon reaching Zachok Tangka, King’s favourite resting place below Zimtokha, time-out was ordered. Overwhelmed by verdure abundance and the sheer beauty of the season, King ordered Ap Tsheten Dorji to write a song there and then and to sing for him. Tsheten Dorji had the gift of words. Already a prolific composer by then, he was an excellent singer, too. He sang Changla Chichang Nyichang extemporaneously, which was his first Bhutanese song. It was summer of 1963.
Since then, Tsheten Dorji, who fled Tsay, his home in Lhodra Dozong in Tibet, and came to Bhutan in 1960 with 30 boedra songs, has upwards of 60 drukdra songs to his credit. His last song for the King was Druk Zamling Chitshok, which was written to commemorate Bhutan’s entry to the United Nations on September 21, 1971.
Today, however, boedra, drukdra and zhungdra – the essential song and dance forms of Bhutan – are facing quick death. That’s what Sonam Dorji, who is doing research on Bhutanese music, thinks. Songs and music are the essential part of a country’s national identity, he says.
Boedra came to Bhutan from Tibet in the early 1900s. Professional beggars from Tibet would camp in the fields of Punakha, Bumthang, Thimphu and Paro, playing fiddles and songs. But it gained popularity during the reign of King Jigme Dorji Wangchuck, who was a great connoisseur of music. He gave the genres its name – Boedra.
“These are the endangered species. Now is the time to preserve what little we have in terms of our cultural identity,” he says, running through the songs that he has classified under various genres that belong to two main categories – Zhabdro Dangrem and Zhabdro Gorgum.
“Bhutan is changing so fast and we are losing our values at a rate much faster than we can work to save them. I am doing this because these materials could be used as points of reference in future,” he says. But songs and dance forms are not the only things he is researching and saving them for the posterity. Even choreographies or artistic dance movements are being studied and archived.
According to Sonam, traditionally, there is even a limit to how high the dancers can raise their hands while dancing. During those days, of course, dancers were required to have good height, good looks and flexibility. Good voice above all.
Besides monastic dance or cham, traditional Bhutanese music falls under two categories – Zhabdro
Dangrem and Zhabdro Gorgum. Under Zhabdro Dangrem come zhungdra, zhey, zheym, alo, langko and some traditional regional specific dangrems of Mangde, Talo, Mongar and Trashigang. Under Zhabdro Gorgum comes Boedra and Drukdra – song that came from Tibet and songs that originated in Bhutan.
Sonam Dorji does not agree that Zhabdro Dangrem is synonymous to Zhungdra and Zhabdro Gorgum to Boedra. There are also many songs that are neither Zhungdra nor Boedra but have qualities of both dangrem and gorgum.
He saves the materials in three forms because of risk of corruption and theft. He records them in the cassettes, external hard drives and CDs. And he stores the copies of the same materials in different places with date and time of interview and the names of the singers and dancers written on it. From 2008 till now, Sonam has interviews some 80 traditional singers.
“Anything could happen, and shall have lost them all.”
Much has changed in the manners of lyrics and dances since King Jigme Dorji Wangchuck sent a group of prominent Bhutanese singers to Calcutta in 1969 to records the songs on gramophone.
Led by Drinpon Sonam Dorji and Tsheten Dorji, Aum Thinlem, Aum Tshewang Lham, Ap Dawa Pel, Ninja Kado, Ap Khitu and Ramjam Goley, among others, were in the team.
They recorded popular boedra and drukdra songs like Maja Yamo, Ribja Samtenling La, Tsechi Chongyen Dawa, Sho Sho Tsheringla Jamo Sho and Changla Chichang Nyichang. Dangrem songs recorded include Gelong Zhenphen Dawa, Samye Gi Sala Mo, Thrung Thrungta Karmo and Mangdepai Zhem.These songs were then transmitted through radio stations in Kurseong and Shillong in India.

Source: Bhutan Observer

Six and half strings

2012-05-27T07:36:00.001+06:00

How one of the strings of the Bhutanese lute was lowered
The Dramnyen The Bhutanese dramnyen or lute has the distinction of having six and half strings, referred to as drays, which denote seven different scales.

How one of the strings got lowered is recorded in an oral folklore, which master traditional musician, Ap Dawpey (85), is familiar with.

Once there lived seven dakinis. In spring, they would descend to earth and bathe in a pool in the middle of a lush meadow bordered by snow peaked mountains.

Near the meadow lived an orphan. The young shepherd used this idyllic land as pastures for his sheep.

One day, after taking a nap under a willow tree, the shepherd woke up to find a lute next to him. He plucked a string and a beautiful melody flowed forth. Enthralled he plucked more strings and enjoyed the sound it produced.

Excited with his new toy, the shepherd immediately rounded up the sheep to take them to the barn. On the way home, he crossed the pool and saw seven beautiful women bathing in the pool, but showed no interest in them.

After putting the sheeps in the barn, the shepherd hid his new possession in the attic. Every night, he climbed to the attic to play the lute at midnight.

The youngest dakini allowed the orphan boy to keep the lute, on the condition that under no circumstances was he to play the instrument or show it to other people. Every night he was to play it only for her, and beckon her by strumming the lute.

So every night the dakini would sneak to the attic and spend the night, listening to the young boy play the lute. At the sound of the rooster, she would disappear.

As the story goes, the blessings of the lute made the poor boy rich. He became as rich as the king in his valley. In the same valley, but across the river, lived a powerful king, who fathered the most beautiful women in the kingdom.

Every night, the music flowed into the air, and the wind carried it to the kingdom. Soon the music enveloped the princess and she would spend the whole night listening to the music.

On her 21st birthday, the king wanted the musician to play for his daughter, and sent men across the river to look for the musician. The king built a bridge over the river, and the princess started visiting the musician and called him uncle.

The princess also arranged archery matches for the man, who loved to sing and dance. The princess inspected his house, opening and closing the door several times, and noticed a lute behind the door.

In her joyful mood, she strummed the lute and the dakini appeared. Realizing the presence of other people the dakini immediately cut all seven strings of the lute and disappeared.

That night, at the stroke of midnight, the shepherd picked up his lute and noticed that all the strings had been cut. Before he knew it, he started to become poor and, in a short time, had nothing.

The next spring, he hid in the meadow and waited for the dakinis to take their bath. The young man confronted the youngest dakini and pleaded, “Please put back the strings,” to which she replied, no.

The young boy was adamant and persistently pleaded. The dakini reasoned, “If I hadn’t cut the strings that day, I’d have died because of the impurity caused by betrayal.” Later, the dakini consented to string the lute, but lowered one to indicate a breach of trust.

Why Crocodile?

All the old lutes in the country have a crocodile carved as the head. Ap Dawpey explained why traditional lutes have this animal.

In the old days, all lute players went insane. No one knew why, so they consulted Sha Gyalp (King of the East).

According to Bhutanese myth, each direction has a king, whose responsibility is to protect the kingdom.

For example, the king of the east is known as the Sha Gyalp’s and it is said that his voice was so powerful that every time he spoke it would destroy anything that came its way. As a result, he had to remain silent until he discovered that he could convey his information through the lute.

So the Sha Gyalp used the dramnyen to relay his messages, even though he was neither a great musician nor a singer.

Through the lute, the Sha Gyalp explained the melody of the lute had attracted demons. Like the people, the demons also became enthralled by the music, and they would come as close as the knees of the lute players.

Since they were invisible, the lute players never noticed but, because of the negative energy anyone in their proximity, would go insane.

As a remedial measure, the Sha Gyalp instructed that all lute to have the head of the crocodile with horns and beaks as a figurehead to ward off negative forces.

This way, even if the melody of the lute would attract demons, the sight of the crocodile would keep them at a safe distance.

Today, however any of the modern lutes have heads of different animals that has Ap Dawpey very concerned.

Source Kuensel

Six birds join list of protected animals

2012-02-17T14:25:00.000+06:00

The Cabinet yesterday added six birds to the list of protected wild animals in Bhutan under the Forest and Nature Conservation Act.

This, forestry officials said, was the first change since the Act’s introduction in 1995, taking the total number of protected wild animals to 30 different species.

The bird species added to the list include White-belled heron, Chesnut-brested hill Patridge, White-rumped vulture, beautiful Nuthatch, Blyth’s Tragopan and Satyr Tragopan.

The birds are spread all over the country with white-belled Heron found in Wangduephodrang, Punakha, Dagana, Sarpang and Zhemgang.

The Beautiful Nuthatch is found both in the eastern regions of Zhemgang, Monger, Samdrupjongkhar and Trashigang and in Chhukha in the west.

Blyth’s Tragopan is found only in Trashigang and like wise Chestnut-brested hill Patridge is found in Mongar.

The White-rumped vulture, a very rare bird is found only in the southern foothills, whereas Satyr Tragopan is found in good numbers in most eastern regions.

An Ornithologist with the Ugyen Wangchuck Institute for Conservation and Environment (UWICE) in Bumthang Sherub, popularly known among forestry officials as Bird Sherub, said including the birds to the list of protected animals would create awareness among people as is the case with the black-necked-crane.

“That’ll contribute to their conservation,” he said.

Forestry officials say that the global population of these birds had dipped with loss of habitat.

In Bhutan, Bird Sherub said, the causes were mainly land conversion due to development of hydropower, farm roads, power lines and logging.

Conflict with humans, such as poaching and forest fire, was other reasons.

He said there were mitigation measures, however, such as loosening the movement of fish in the rivers as in the case of hydropower projects, where the fish movement is obstructed.

“Farm roads, although they affect the habitat of the birds providing easy access to poachers in addition to damage from land conversion, are good for monitoring such illegal activities,” he said. “The birds would now qualify for studies which were not done in the past.”

The addition of species to the list, a Cabinet press release stated, was proposed in view of the growing importance of these species both at the national and international context and the necessity to enable legal protection status for the species.

Butterfly

Amongst the butterflies include the much talked about butterfly species, the Ludlow’s Bhutan Swallowtail, named the national bird of Bhutan and the only butterfly species included in the list of protected wild animals. The Ludlow’s Bhutan Swallowtail is named after foreign botanists Frank Ludlow and George Sheriff, who in 1933 and 1934 collected five specimens in Bhutan from its only habitat in the Bumdeling wildlife sanctuary in Trashiyangtse. Tobrang and areas north of Tobrang to the international boundary, Tarphel, Pangkhar, Longkhar, Dramar and Barigang under the Bumdeling Wildlife Sanctuary have been identified as prime habitat for the rare and endemic butterfly, a species that is restricted to this part of the region.

Source Kuensel

Paro town observes the lunar eclipse

2012-01-17T07:53:00.000+06:00

The moon turns red as it loses its light during last Saturday’s eclipse

The little town of Paro goes wild on the night of December 10. The residents bark and howl at the moonless heavens. It is 8.45 pm, and the magnificent full moon has come under attack.

That evening, the full-faced queen of the night has risen from the eastern horizon, over the dark crown of the mighty mountains. As the night falls, Pachhu is a languorous ribbon under the first pallid light of the moon.

But it is not like any other night. Soon, a ‘ravenous monster’ begins to steal the light of the moon. And the moon hides behind the black, imperceptible shutter. Part of it turns orange and then red. By 8.35 pm, it is half devoured by the monster.

The Bhutanese believe that lunar eclipse is caused by a monster that eats the moon. The light of the earth at night is stolen by the monster.

As the red of the dissipating moon becomes smaller, people come out on the streets beating gongs and clashing cymbals, blowing conch and trumpets, and shouting war cries. They want to scare the monster off and save the moon. It could very well have been a march to a battle.

Twenty-one-year-old Ganga Maya believes that Drey Nagchung (black demon) eats the moon. In order to save the moon, one must chant Om Mani Padme Hum, she says.

Tandin Pelden, a mother, believes that the moon suffers because of human frailties. “We borrow things and do not return them. That’s when the moon suffers,” she says. She has never questioned the belief, which has been passed down to her from her mother.

Ngawang Jamtsho, a Class IV student of Khangkhu Primary School, is beating a tin container black and blue. He doesn’t know why he is shouting. But he has already lost his voice, yowling at the moonless sky. His friend Sonam Tshering has told him to do that to bring back the moon from the devil’s mouth.

“The monster is eating our moon. We must save it, or we shall never have it again,” he says, singing Ngesem Ngesem. Tired and cold, he hits a nearby electric pole for a while and retires quietly into the shadow of the gully.

The beliefs surrounding the moon-eating monster have been passed down from ancient times.

Most societies in the world have superstitions surrounding a lunar eclipse.

The Cherokee of the Appalachian, for instance, believed that a giant, scabby frog was swallowing the moon, while the Inca of South America thought the moon was scoffed by either a serpent or a mountain lion.

The Chinese were convinced that it was a spiteful dragon. The aboriginals of Australia thought that the solar cat ate the moon as she got lost and wandered onto its path.

The ancient Europeans believed that a demon would be born of the marital relations conducted during a lunar eclipse.

Closer to home, the Indians believe that a demon named Rahu, who stole the food of immortality from the gods, now lies in wait to eat either the moon or the sun. Some believe that pregnant women should not go outdoors during a lunar eclipse lest a child be born blind or with a cleft lip.

However, in Buddhism, solar and lunar eclipses are highly spiritual. Khenpo Phuntsok Tashi, the director of National Museum in Paro, says that a lunar eclipse signals the world’s attachment to material things will grow. He said it is important to meditate on the Buddhist concept of emptiness during a lunar eclipse.

Meanwhile, on the dimly-lit cobbled pavements of Paro town, the crowd becomes wilder and louder every passing minute. “Leave the moon alone! Release! Let go!” shouts a middle-aged woman hitting a sign post hard with a rotten shoe.

She remembers asking her grandpa why people had to howl like animals at night when the moon lost its light. She was five years old. He told her that people must learn to give back as much as they take away from others. If they did not, the moon suffered. “I believed him. I still do. For, why else must the full moon turn red and disappear?” she asks. The tin board that says “No Crossing” is all crumpled.

The policemen watch the crowd go wilder. They walk around nonchalantly as if acknowledging that the noise is for a worthy cause – to save the moon. But not everybody seems to think so. An intoxicated young man waddles up from the dark, obviously irritated. “Shut up!” he cries and staggers over to the town square.

A few feet away, across the street, Sonam Choden looks up to the sky, standing with her hands in jacket pockets. She is a plump little girl studying in Class VI in Taju Primary School. She knows what causes a lunar eclipse. Her Geography teacher has taught her that a lunar eclipse occurs when the sun, earth, and moon are aligned exactly with the earth in the middle.

She explains the phenomenon to her mother, who has come out with a stave and a pan to save the nearly-swigged moon. Her mother doesn’t even listen and continues beating the pan.

It is 10.20 pm. The crowd is becoming thinner and noise lesser. The cold is driving people indoors. The moon isn’t out still but the town is quiet. For all urgent pleas and hysteric howling, the monster devoured the moon.

The Paradoxical Anomaly of Happiness

2012-01-12T18:05:00.001+06:00

There’s good news and there’s bad news. The good news is that the bulk of the Bhutanese population is relatively happy. The bad news is that the poor are miserable. Although there are no accurate indicators in place to measure and gauge the psychological wellbeing, a recent research conducted by the Centre for Bhutan Studies (CBS) shows that 5 percent of the population, comprising of farmers and housewives, are reportedly the most stressed out group.

The term psychological wellbeing generally refers to how people evaluate their lives and, according to the CBS findings, psychological wellbeing has been defined in terms of the internal experience of the respondent and the perception of their own lives, focusing on momentary moods and long-term states of their mental wellbeing.

Psychological wellbeing by gender

Surveys conducted in many countries have consistently revealed that men and women have similar levels of happiness and ‘overall life satisfaction’ contrary to the study on life quality and happiness, which showed that women in the country have a lower ‘life quality’ and a lower level of happiness.

Analyses of almost all the satisfaction levels regarding specific domains reveal that men are more satisfied than women.

The general health questionnaire which was used to measure psychological distress was also observed to be higher in females.

The time pressure and stress probably increased for women due to the dual responsibilities of looking after the hearth and at the workplace, the report says.

The overall findings indicate that females in Bhutan have a lower wellbeing than males.

Psychological wellbeing by employment status

When happiness level was analyzed with employment status, the unemployed were the ‘least happy’ followed by housewives. The same category fared poorly in terms of life quality. The results also indicate that the unemployed were prone to high levels of stress.

Unemployment is a major issue of concern in Bhutan. This has simply occurred because the working age population has grown faster than the number of jobs.

The study reveals that happiness peaks around the age group of 16 to 30.

Psychological wellbeing indicators: Sources of Happiness

The psychological wellbeing interview started with an open-ended question, asking respondents the sources of their wellbeing and happiness. The main objective of the question was to gather information on the perception of happiness and to obtain conditions that would favor happiness. The respondents were given an option of listing at least seven factors that were important for them to lead a happy and contented life.

Financial security

A majority of 51 percent reported financial security to be the number one factor in leading a happy and content life. Within this category, respondents were mainly concerned with the presence of an adequate income to provide for a decent standard of living. Some respondents also mentioned the need of money for future security.

Access to roads

32 percent of the respondents identified access to roads as a key source of happiness. The majority of the respondents who listed this were people from rural areas, mainly from the eastern region.

Education & good health

education received a high priority with 26 percent of respondents equating education with happiness along with good health, such as possession of a healthy body and absence of disability.

Family relationships

26 percent of the respondents stated good family relationships to be a potential source of happiness, mentioning the importance of understanding amongst family members, having ample family time and a successful marriage.

The research also shows that 90 percent of the respondents were satisfied in relationships with their immediate family members. In order to capture some of these aspects of social support, the respondents were asked whether assistance was available during sickness and at times of financial or emotional needs – the findings were that 53% of the respondents reported that help was forthcoming during sickness. Only 2 percent reported receiving no help.

Agricultural productivity

Agricultural productivity was also regarded to be vital with 21.5 percent saying that increase in crop productivity would certainly increase their happiness level. The respondents referred to the availability of agricultural equipment and proper irrigation channels. Respondents also pointed out that possessing more agriculture land would enable them to grow more crops and thereby increase their wellbeing.

Faith and spiritual practices

About 9 percent of the respondents said that practicing dharma, receiving blessings from renowned lamas and being able to visit various religious sites would enhance their happiness.

Stress level in Bhutanese society

Analyses show that 12 percent of the respondents are highly stressed. They are mostly farmers and housewives. Virtually all of the farmers who were interviewed said that stress was a major problem in their lives.

Farmers traditionally work long hours, often in bad weather. Moreover, due to the steep terrain, most of the farmers have to put in extra labor. The study confirmed that of all the occupational groups, farmers are prone to and suffer considerable stress.

About 35 percent reported financial insecurity. This was followed by death and illness. Next were social relationships, with factors such as misunderstandings, divorces, enmity in the community and the like.

Labor pressure is another determinant of stress. Respondents mostly referred to labor shortage and woola. Farm labor shortage is one of the pressing concerns faced by Bhutanese farmers, resulting in low agriculture productivity. 11 percent reported agricultural constraints with problems of wildlife and lack of proper irrigation channels. Educational concerns cited were academic competencies and problems affecting students in boarding schools, such as the lack of proper hostel facilities.

The survey shows that a strong relationship exists between subjective health satisfaction measures and happiness. Current data reveals that 58 percent of the respondents were satisfied with their health conditions whereas only 8 percent reported dissatisfaction.

Correlation analysis reveals that job satisfaction is positively related to life quality and happiness. 63 percent were satisfied in their major occupations while 31 percent were fairly satisfied. Not surprisingly, respondents were dissatisfied with their finances. Only 29 percent reported financial satisfaction.

Happiness level among the dzongkhags

The study reveals Thimphu as the happiest valley in the kingdom, followed by Haa. The saddest dzongkhag was Pemagatshel. The capital’s residents also enjoyed the highest ‘life quality’ with Pemagatshel scoring the ‘lowest life quality’. But it’s not all sunshine in the capital. Thimphu has the highest occurrence of negative emotions. Gasa was the most positive. And again, Thimphu scored the lowest in terms of spirituality. Besides, Thimphu ranked at the bottom of the spiritual path. Honoring the gods is a passé façade in the capital but then again, Thimphu took the most ‘urban town’ with the highest number of infrastructure.

The study shows that urbanization does not necessarily gel with happiness and wellbeing. The establishment of infrastructure such as hospitals or schools is important but also as comparable are the non-material aspects of life such as social and communal harmony.

New species sighted

2011-12-27T07:53:00.000+06:00

December 25, 2011:(Thimphu) Forest officials have recently sighted rare bird and mammal species - a Ruddy Shelduck in Ura, a Gaur in Dangchu and a Takin in Thrumshingla National Park (TNP) - not seen earlier in these areas. The Ruddy Shelduck frequented Ura Valley but for over a decade the duck stopped coming and the cause is still unknown. “But last month the students of Ura Middle Secondary School spotted a lone female duck and kept it in a small pond managed by the nature club of the school,” said the Chief Forestry Officer of TNP, Ratu Wangchuk.

The duck (Tadorna ferruginea) is a member of the duck, goose and swan family Anatidae. It is protected under the Conservation of African-Eurasian Migratory Water Birds Agreement (AEWA).

On November 21, a team from Wildlife Conservation Division (WCD) visited Dangchu in Wangduephodrang to verify the new sighting of Gaur (Bos gaurus gaurus) - the two Gaurs were first spotted on November 10.

Gaur belongs to Bovidae family and of the three- subspecies recognized - B.gaurus gaurus, B. gaurus readei and B. gaurus hubackii, the first inhabits in Bhutan, India (South-West, Central and North-East) and Bangladesh.

Their population in Bhutan is believed to be shared with Bengal (North-West regions), Assam and Arunachal Pradesh. Their sightings were previously reported from the lowlands of Southern Bhutan (Royal Manas National Park, Phibsoo and Khaling Wildlife Sanctuaries) with elevation recorded at 1,500 meters.

The report also states that the recent sighting of this animal in the forested areas of Dangchu has raised the elevation range of its distribution in Bhutan to 2,390 meters and beyond. Further similar reports have come from roadside workers, who claim to have sighted a solitary animal in the summer of 2011 in Pelela and other areas.

The team confirmed one of the Gaur to be a matured bull while for the second confirmation is still awaited. The second could be a cow which if true would kindle hope for science to rejuvenate their population in that area. Locals speculate that the animals could have moved into their area from Dhur Tshachu, a remote area in Northern Bumthang.

However, the probability that the animals have moved up the valleys from the lowlands of Royal Manas National Park or Phipsoo Wildlife Sanctuary is high. Despite people’s claim of having seen these animals in other parts of the country, evidential observations are too few at the moment to draw any definite conclusion thus strongly recommending long term study.

Another sighting was of the Takin Budorcas taxicolor whitei at TNP.

WDC and TNP are carrying out an in depth study on the distribution of important and charismatic species (like tiger) inside the park.

The study is divided into several phases with the first one focused in the Northern Region where several camera traps have been set up along three randomly selected trails - Thrumshingla to Wangthangla, Shingkhar to Zhongmay and Tang to Ungar.

While monitoring the footage recorded in camera traps along the Tang to Ungar transect, Takin was one of the many important species captured by the cameras, making it the first photographed documentation of Takin in TNP, which eventually increased the list of park’s mammal listing from 69 to 70 species.

Takin is categorized as vulnerable by IUCN and listed under Schedule I, Forest and Nature Conservation Act 1995.

The other wildlife species documented in the camera traps in three months period include Clouded Leopard (Neofelis nebulosa), Red Panda (Ailurus fulgens fulgens), Himalayan Black Bear (Ursus thibetanus), and Himalayan Serow (Capricornis thar).

Footage of many ungulate species such as Sambhar, Barking Deer, Wild Dog, Wild Pig, Red Fox and Himalayan Crestless Porcupine were captured by the cameras, which indicate that a healthy population of prey thrives in the area.

Blood Pheasant, Kalij Pheasant and Black-Faced Laughing Thrush were in the footage. The park would continue to monitor the movement of these species through intensive use of camera traps with support from WCD.

“At some point of time, we hope to capture tiger and other species of importance which could not be encountered with the present effort,” said the Chief Forest Officer with WCD, Sonam Wangchuk.

Yeti or Lha-dhom - The Blue Bear

2011-09-16T07:55:00.000+06:00

An elusive northern ursine oft mistaken for the legendary yeti

11 September, 2011 - In 2001, a hair believed to be that of the yeti was found in Bhutan. The team leader of the yeti expedition, Harry Marshall, got it tested in a laboratory in Oxford University. The world’s leading DNA expert, Professor Sykes, did the DNA sequencing and could not match it to any known species.

Seven years later, the professor managed to match it, but to an unidentified bear. “… interestingly a bear that Professor Sykes was unable to identify,” Marshall said. The question was: could it have been the blue bear?

Blue Bear
The blue bear (Ursus arctos pruinosus) is a subspecies of the brown bear (Ursus arctos) and is now believed to be extinct. The bear is essentially black, but its coat has some tinge of blue. Like the blue pine tree, it is not blue in colour.

Its natural habitat is the alpine regions of eastern Tibet, western China, Nepal and it’s infrequently found in Bhutan. In Tibet, it was known as yak dhom or the yak bear. The Bhutanese refer it as the lha dhom or the mountain bear.

“The kings of Bhutan [third and fourth] have been fatally fascinated with the blue bear but none have seen it,” Malcolm Lyell, the former managing director of the Holland Gun Company, wrote in his photo journal.

Lyell has the distinction of being the only European allowed to hunt for blue bear in Bhutan. During his trek in 1971, the king marked ‘Sanctuary, blue bear’ on his map, and he came close to tracking down the animal.

“We seem to have come closest to the blue bear at Tashi Markhang, (northern Bhutan), where we were told that they come into maize fields at night.” In addition, he wrote: “Both kings told me they killed baby yaks, and that the way to see or shoot one [the blue bear] was to tie up a baby yak at night,” wrote Lyell in his photo journal.

In Panchen Lama’s zoo
Lyell also became fascinated with the blue bear. He made two subsequent visits (1974, 1975), during which he discussed the animal with the fourth king. On both occasions, he trekked the mountains looking for the animal but was unsuccessful. When he returned home from the last trek, he did more research and sought the assistance Michael Aris, who knew both Tibet and Bhutan well.

“Here are a couple of photos of the so-called dremo in the Panchen Lama’s zoo in Zhigatse. (Photo enclosed on page 5). I’ve just copied them from Hugh Richardson’s own copies.” The letter also said: [This bear is] “the kind the Bhutanese called yakdom (‘yak bear’),” Aris wrote to Lyell on May 13, 1976. The original photos are in the Bell’s collection in the India Office library in London.

In a memorandum dated 20/8/76 of the Natural History museum, the yak bear was classified as part of the “brown bear group, Ursus arctos. It said that it was found all over the Palaearctic region. The note said that the two subspecies of the brown bear commonly found in the Himalayan region were the Ursus arctos isabellinus from India, Kashmir + Nepal (and probably also Bhutan), and Ursus arctos prunosus from Tibet and West China (Kansu). They are known as the red bear and the blue bear respectively.

Mountain Bear
The blue bear is known to live in high altitudes close to the tree line. Unlike the other bears found in the region, it often killed yaks, and hence the yak herders referred to it as the yak dhom (yak bear) or lha (mountain) dhom.

Bhutanese claimed to have seen the bear. In Punakha, Chencho (48) said that, 20 years ago, he had spent two months in the forests above Rangrikha village extracting timber to build his house. During this time, he saw two yakdhom. He said that these mountain bears live far from human settlement and generally avoid contact with humans.

Another man from Punkaha also claims to have seen the animal. Dawa (63), a cow herder, has spent most of his life in the forest with his cows. He said that he saw a lha dhom in Gurigang village, which is a full days walk from Kabisa. “These dhoms are no threat to humans. They’re shy animals. They’ve never attacked any of my cattle,” he said.

Blue Bear - Yeti?
While the blue bear was common in the Himalayas, little of it was known in the west through fur, and bone samples and some photos. It was first classified in 1854, but evidence of its existence was found almost a century later.

In 1960, Sir Edmund Hillary led an expedition in Nepal to search for evidence of the yeti. He returned with two scraps of fur, which the locals identified to be that of the yeti. Later, when it was scientifically tested, it was found to be portions of the pelt of a blue bear.

The other cartographic evidence of the mountain bear in Bhutan is an educational map made by UNICEF. In the undated map, Chart No 3, “Some animals of Bhutan”, the artist Dorothy Mierow drew a cub of the blue bear with red bear on the north west part of Bhutan.

Conclusion
Many of the yak herders in Bhutan claimed to have seen the bear. The only evidence to support its existence could be the hair that was found in Bhutan, which Professor Sykes has recently been able to match it to a bear, but an unidentified one.

The Europeans, who looked for the yeti, like Sir Edmund Hillary, Reinhart Messner and now Marshall, have all suggested the blue bear as a possible explanation of the yeti.

In the National Library in Thimphu, there is an ancient script that describes the yeti to be a kind of bear. Bhutan may be the last sanctuary of the blue bear.

Source: Kuensel

The merak-sakteng dream

2011-09-07T05:46:00.000+06:00

The twin valleys of Merak and Sakteng have opened its closed doors to tourism but most semi-nomadic highlanders are uncertain if this is at all the way forward for the largely arcane communities

Majestic snow clad mountains surround the valleys. Oblivious to the approaching wind of change, a herd of yaks graze nonchalantly on the lush green meadows. Children with apple-red cheeks sporting blue gumboots run after a football. Except for the usual evening carousals in the few bars that dot the highland settlement, all is quiet in this eastern front.

Yet, a silent undercurrent of change is about to crash the shores of these arcane valleys. The lost land of the Yeti is at a crucial juncture of transformation.

Comfortable in their own culture and way of life, the brokpas are not sure how this marauding transition will impact their lives. Known to be fiercely conservative and rugged, they are uncertain how they should welcome this change, if at all.

The highlanders have expressed subdued willingness and interest to open up to tourism. This was evident during a meeting between officials from the Tourism Council of Bhutan (TCB), tour operators, Sakteng park officials, local leaders and the brokpas.

While officials made presentations and discussed at length about tourism and its benefits, brokpas were lost in their own interactions. Children played around, women tended to wailing babies, and impatient elders moved in and out of the small stone built meeting hall. Among those who attended the meeting, only few were interested and participated in the meeting.

Where numbers of cattle and stock of firewood heaped outside the house is the measure of wealth, the brokpas say they are happy with their traditional way of life that they have followed for centuries.

Some of the brokpas said, “they are not sure how tourism will help them and what they were supposed to do”. Some were of the view that it might affect their traditional lifestyles and feared that their strong arcane way of life could be diluted with exposure to an overdose of outside culture.

Although a survey done by TCB showed that about 97% of the interviewees were interested in the tourism business, a year after it was opened to tourism, brokpas seemed to have turned their backs. This, officials say, could be because of their heightened awareness on the impacts of tourism. This might be a call for the government to re-think about opening up Merak and Sakteng as a community based eco-tourism destination, said the official.

Few were also of the view that a new survey was necessary.

Though Merak and Sakteng were officially opened last year in September with few tourists having already been to the place, the idea of tourism business still is a new concept for the brokpas.

Ngawang Gyeltshen, park manager of Sakteng Wildlife Sanctuary, said, “The people are not prepared to welcome the tourists because they worry if they get into tourism then people will have to leave their normal lives.”

“We were worried and we are still worried that people of Merak and Sakteng are not prepared to welcome tourists,” said the park manager.

However, the few that were interested in the business were very enthusiastic about it. Two of them are Nima and Dawa, the only twins in Merak. They said opening up of Merak to foreigners was possibly the best thing that would have happened to the people. “Earlier there was nothing but now with lots of developmental activities taking place we expect our lives to be better,” said Dawa.

For him the idea of promoting home stays was the best because it would give them an opportunity to know people up-close and personal.

Meanwhile, few tour operators present in Merak and Sakteng say the place could be the most expensive tourist destination in Bhutan. This is bound to happen given the high cost potter and pony, local guides and pass fees compared to other places in Bhutan.

Earlier the rate for local guides was decided at Nu 500 a day, potter and pony charges at Nu 300 plus 10% service charge. In addition a tourist has to pay an extra Nu 1,000 as fee to enter Merak and Sakteng. In other tourist hotspots like Paro and Haa, local guides charge Nu 150 a day, and potter and pony cost Nu 200 plus 10% service charge a day. There is no pass fee requirement for tourists visiting other parts of the country. “If the Merak and Sakteng people are paid this high, the word will spread to other people and they will start charging high too,” says a tour guide.

Surprisingly, the cost of goods is not exorbitant as expected. A bottle of Druk 11,000 costs Nu 70 in Merak and Sakteng. Apart from racks full of liquor products, the shops in these rural hamlets also sell Thai tin fish and milk powder.

Though the highlanders do not necessarily earn in cash they are rich in terms of income compared to many other gewogs connected by road. Some of the rich residents claim that they have stored basic supplies that will last for about 20 years. Less than 25% of the people here earn minimum cash income of Nu 9,000 a month. The brokpas are not frivolous spenders either as traditional barter system is still practiced. To the extent that the four shops in Sakteng still barter, where people take goods from the shop and in return leave yak cheese and butter. Those who earn by working in construction sites have also opened saving accounts in the banks.

Next month about 100 tourists will be visiting the twin valleys and preparation is in the full swing. Dema Tshering from Sakteng is anticipating the tourist arrival. He said tourism business will help them in terms of horse business, selling of jewelries and entertainment. “Through these activities we will be able to make a little extra income for ourselves,” he added. “Once they see how much money is involved in the tourism business then the rest will automatically follow our league.’

The opening of Merak and Sakteng to tourists is also expected to cut down brokpas dependency on livestock. About 82% of the population depends on livestock and farming.

Merak and Sakteng is also the only place in the country where water burial is practiced. The valleys of brokpas are also rife with tales of Yeti, the abominable snowman.

Sakteng has a population of 2,072 and 1,612 in Merak, out of with 36% of them have never seen a tourist or foreigner.

Source: Business Bhutan

Long Road to School

2011-08-18T07:55:00.001+06:00

Dechen Zangmo and Tshering Phuntsho returning from school

Lhuentse: For some children in the east, the road to education is long and arduous. For them, education is hours of walk away from their homes.

When most Bhutanese would be still in bed, the day starts for two little children from Gorgan, a roadside settlement in Lhuentse. Their school is more than five kilometres away from their home.

Six-year-old Tshering Phuntsho and his 10-year-old sister, Dechen Zangmo, wake up at the crack of dawn at 4. By 6, they start their daily walk to Kupingyelsa Community Primary School. The school starts at 8.30 am, and it’s more than two hours before the bell rings. But between their home and school lies five kilometres of road. They walk as fast as they can but there is only so much their little legs can do. Sometimes, they are late for the morning assembly.

Sometimes, when they are lucky, the children can hitch a ride in a passing car which is a rare sight on the Mongar-Lhuentse highway. They mostly walk to and from school.

Tshering Phuntsho tends to get playful on the road. He often scurries off the road to pluck a leaf or throw a stone at chirping birds. He is cheerfully oblivious to the physical exertion. Dechen, who has to carry a basket containing two lunch packs and two water bottles on top of her school bag, prods her brother on. However, when her brother becomes unmanageable, they get late to school.

“Sometimes, I become so tired that I have to sit for a while before joining the assembly,” Dechen said. “I tell my brother not to play and run around on the road.”

The siblings say coming home in the evening is easier because they do not have to worry about getting late. Their classes are over at 3 pm. They immediately start their walk back and reach home at around 5.30 pm or 6 pm.

The mother of the siblings, Tashi Yangzom, says despite the tiring daily walk, the children never complain about it. “There has never been a day when they did not want to go to school,” she said. “They are always excited to go to school.”

Tashi said sometimes the children come home so tired that they fall asleep even before eating dinner.

Dechen was once sent to Phuentsholing with Tashi’s sister so that she could go to a nearby school. After her aunt was transferred and Tshering Phuntsho was admitted to school, Dechen had to come back to Gorgan. Her little brother needed a friend and guide.

Three children from Gorgan walk to Kupingyelsa CPS.

Every day, when the children leave for school, their parents warn them of falling boulders, landslides and speeding vehicles.

Tashi Yangzom and her husband, who is an employee of Food Corporation of Bhutan, cannot reach their children to school every day. But when it rains, either of them walks the children to school.

One of the campaign promises of Druk Phunsum Tshogpa was to ensure that no child walks more than an hour to school. More than three years on, children walking for hours to school are common in the east.

Source: Bhutan Observer

Thimphu Bhutan

2011-07-07T08:17:00.004+06:00

Why Thimphu is unique?

The answers are, Thimphu is one of the youngest capital cities in the world. It has the reputation of being the only capital city with no traffic lights. It has only one long street and two half streets and most people are still foreign to the street names. And it has only one commercial swimming pool.

Thimphu has grown since 1950s when the third king decided to move the capital permanently here. It has grown from few buildings to the most populated city in Bhutan and currently it houses over 80000 people. It has become the dream of the most of the rural Bhutanese people to settle there. It is the home to the richest people in Bhutan. Most of the people living here are civil servants, business people and students.

There are lots of interesting things to do in Thimphu.

Walk down to the national stadium and witness the archery match. Be careful, if you are watching this game for the first time, you will wonder where they are shooting at if you are at one end and if you are at the other end you will wonder to whom they are shouting at.

Drive little bit towards the west and meet the takins, the national animal of Bhutan, with its unique features, it is an animal unique to Bhutan.

It is also interesting to visit the painting school or called as the school of thirteen arts and crafts. Bhutanese houses are decorated with beautiful paintings, and the dzongs or fortress are the most beautiful architecture wonders of the country. Dzongs are the best places to see all those thirteen arts and crafts. Painting school is the best place to learn about those architectural wonders.

Do not miss the Tashichoedzong, headquarter of the country. It is the biggest building in Thimphu. It houses the office of the King, some ministers and also the residence of the chef spiritual leader and the monks in summer.

It is also interesting to stall around the town and visit some shops. Almost all the shops sell the same thing, but I think the businesses are done based on relationships.

There lots of restaurants in the town. They serve all kinds of food, Chinese, Indians, Thai, Japanese and Bhutanese.

If you want to try Bhutanese, be careful what you are ordering, do not except to eat Bhutanese food without chilies. By the way, chilies cheese is the national dish.

For the nocturnals, there are few night clubs which are opened on Wednesdays and week days. Most of bars and restaurants are open till 11pm.

There are lots of day hikes in and around Thimphu.

Hike to Phajoding and to the lake of Dungtsho. It is quit challenging as it is steep uphill, but it is an opportunity to go above tree level in a short period of time. The round trip will take about 10 hours.

Drive for about 17km and hike to the Buddhist University at Tango. It has the most beautiful paintings and wood carvings. Or hike to the meditation centre at Cheri. The Shabdruing Ngawang Namgyel, the lama who founded Bhutan started his first monastic school in this place with 60 monks in 1623.

Thimphu with the construction boon, it has become the fastest growing city in the world.

Phajoding Temple

Archery

Myth and memory

2011-06-28T07:15:00.002+06:00

When the world has dismissed the yeti as a myth, many in Bhutan still believe in its existence. Our folk tales are loaded with stories of this hairy animal and the elders can recount numerous anecdotes with such consistency and conviction that it is hard not to believe in it.

Like the myth of the yeti, our country is filled with similar myths and half of our lives are immersed in it. Our oral stories are packed with legends of speaking statues, folklores injected with stories of airborne daggers and flying tigress. Many of these myths have become part of our lives, shaping our minds and the belief systems.

Some Bhutanese believe that epileptic seizure occurs only on auspicious days, such as the full moon while majority of us know that this is a myth.

So, what is myth? We know it is imagined reality or subjective truth.

If that is the case, why do people believe in it? The Bhutanese psychologist gives two reasons. For example, if we take the case of the epileptic seizure, people have been convinced through stories and their memory has recorded this subjective truth. The second likely reason is that they have drawn conclusion from their own analysis or arrived at one based on their experience allowing their minds to believe that auspicious days trigger epileptic seizure and when it does the memory will selectively store it and remember this one incident. It is normal for majority of the people to select what they like to believe in. So no matter how absurd a belief is, it is hard for anyone to convince otherwise.

Myth and memory

Memory helps reinforce myth. For example, many of us will remember eating a delicious meal as a child. To a certain extent this is a myth – it was just an experience. If you eat this same meal again, it will not be half as delicious as the one in the memory. It is hard to re-create the same pleasure.

It is also like a drug addict, who enjoyed the first rush, which has been stuck in his head forever. To re-experience the rush, he takes increasing doses only to find that it is not possible to create that first kick. He knows that he will never be able to experience the initial pleasure, yet will continue to do so with the hope of re-living that first experience. Memory lets the abuser chase the experience not realizing that the first time experience was a myth because there is nothing like that outside the memory helping reinforce myths.

Self-fulfilling prophesy

It is a common tradition for Bhutanese to perform rituals when one gets sick. Now the first question the scientific mind will ask is, “How can a monk help you get well?” But, the bigger question is if we get well then what? Psychologists call this Self-fulfilling Prophesy.

To make the point clearer, let us take another example. When we embark on a long journey, it is common tradition in Bhutan to toss a coin from the first bridge we cross. This is done with the hope that it will ensure safe passage and help you get to the destination safely.

Now, the question is, “Does it works?” Well most of the time it does. We know throwing a coin to reach a destination safely is a myth so the critical mind may ask, “Then how come?”

In the words of the Bhutanese psychologist, throwing the coin gives you confidence that all will be well. This is again an example of Self-fulfilling Prophesy, which helps reinforce the belief system, and it is not necessarily based on science and data.

Origin of myths

Myths flourish in societies where literacy rate is low or in places where realities of life are difficult and imposing. For example, in mountainous country like ours, natural environment is formidable and often harsh that it makes it difficult to appreciate nature, so myths are created to give us that power to help us survive, and cope with the formidability or adversities.

Role of myths

In a mountainous country, myths play an important role in the culture. According to psychologist, it reinforces the belief system of a society, assists a community to believe in natural causes and imbibes inspiration to live meaningful lives. Myths and memory help us survive so we create them making our lives more secure, content and fulfilling.

Significance of myths

The biggest advantage of myth and memory is the way it shapes our mind and defines our lives.

For example, Bhutanese revere the 8th century mystic, Guru Padmasambhava. To many of us, although the mystique is long gone, we live our lives as if he is with us. Most of us start our days making daily offerings to him and wherever we go we see images of him and it is hard to escape his presence. Many follow his instructions and they have a direct impact on our lives.

For example, the recent act on tobacco that stirred many souls is the direct result of Guru’s teaching. He was one of the first to oppose the abuse of substances that influence the consciousness. In a block print dating back to around 800 A.D., he strongly protests against the vice of alcohol consumption and the ills of smoking. The foreign word “tobacco” is mentioned in his protest. In later times, tobacco was mixed with rhubarb leaves before smoking.

Let us take the example of Guru Rinpoche where he is put on the back of a tigress and flown to Taktshang monastery. This is an example of subjective truth or imagined reality, depending on who perceives the story.

Impossible events like this un-natural incident is what you call a miracle or in a deeper sense wisdom which is equated to something bigger than man.

World leading mythologist, Devdutt, who was recently in the country, said, “the Tigress represents nature and Guru is the wisdom. Nature willingly bows to wisdom, which is often not the case, as normally humans try and control nature.”

Important for culture

Belief system is important not only for an individual but also for the culture. If it is lost then people become shallow and society’s belief becomes hollow. This is when people start looking outside spirits and beyond themselves and the community for inspiration and excitement. The risk is that people will indulge in mind-altering substance more; we are already seeing more abuse of alcohol and drugs as people try to get that kick.

Myths help keep us under a spell and certain subjugation and confine us within some boundary.

There is no argument that myth is subjective truth or imagined reality yet our Himalayan kingdom is replete with it. With a natural environment so formidable, yet so surreal, we need myths to help us survive, face the wrath of nature more gracefully and appreciate its beauty in its full splendor.

Myths help reinforce the culture and empower individuals and instill confidence in the community to provide the sense of security and fulfillment. It is for this that we should allow yetis to prowl in our mountains, let statues to speak and believe that Guru rode on the back of a tigress. After all, what is the harm?

Source: Bhutan observer

The wild Lunana Snowman Trek

2011-06-15T08:59:00.006+06:00

The most exceptional Snowman Trek, with its reputation as being the most difficult trek in the world. It goes through the chains of Himalayan Mountains with the distance covering about 350kms. In average of about 4000m of altitude and you will be crossing not less than 12 high passes and about four of them over 5000m. You will be thrilled to by the panoramas which are offered in front of your eyes and meeting with the villages and semi- nomads. You will be crossing several lost villages in the Himalayas and the dzongs isolated built on the top of rocky cliffs of the most inaccessible places in the world.

Departure from Paro, you will reach Jangothang at the base of Jomolhari (7325m) and Jichu Drakey (7000m). Here you will be penetrating through the country of Semi- nomads which goes as high as the level of snow with their yaks. After Lingshi village, you will continue crossing the mountains till Laya where the people are known for their clothes made out of yak hairs and pointed hats made out of bamboos. The women keep their hairs long and put on the necklaces of turquoises and jade. Continue towards the east, you will be crossing the charming villages of Woche and Thanza and proceed till the base of Gangkar Punsum (7541m) highest mountain of Bhutan. After crossing several passes, you will arrive in the enchanting valley of Bumthang.

It is the itinerary for the people who are passionate about Himalayas and for the great trekkers who wants to go out of the bitten trails. It is the unforgettable tour in the country which is less known in the planet and the snowman trek is above all of your reach.

25 days of trekking: Level of trekking

The level of this itinerary is very less frequented and challenging. The average altitude above 4000m and crossing lots of passes needs excellent physical conditions. You will be crossing the region which is the most difficult to access in the country. It is because of that, you need very good esprit before the starting of this trek.

The baggage will be transported by the horses, mules, yaks and sometimes by the people. Solid and unforgettably experienced local team will be accompanying you. The participants should be extraordinarily adventurous with good physical conditions and great experience in trekking.

The Royal Wedding

2011-05-24T08:52:00.003+06:00

His Majesty the King announced to the nation at the opening of the 7^th session of parliament today that he will marry in October this year. “As King, it is time for me to marry. After much thought I have decided that the wedding shall be later this year,” His Majesty announced.

Before revealing the name of the future Queen of Bhutan, His Majesty said, “Now, many will have their own idea of what a Queen should be like – that she should be uniquely beautiful, intelligent and graceful. I think with experience and time, one can grow into a dynamic person in any walk of life with the right effort.” What is most important for Queen, His Majesty said, is that at all times, as an individual, she must be a good human being, and as Queen, she must be unwavering in her commitment to serve the people and country.

“As my queen, I have found such a person and her name is Jetsun Pema,” His Majesty announced. “While she is young, she is warm and kind in heart and character. These qualities together with the wisdom that will come with age and experience will make her a great servant to the nation.”

Jetsun Pema, the future Queen of Bhutan, was born in Thimphu on June 4, 1990. She received her education from Regents College in London, the UK; the Lawrence School, Sanawar, in Himachal Pradesh and St. Joseph’s Convent in Kalimpong, India; and Changangkha Lower Secondary School and Lungtenzampa Middle Secondary School in Thimphu, Bhutan.

Jetsun Pema’s father, Dhondup Gyaltshen, is the grandson of Trashigang Dzongpon Dopola. Her mother, Sonam Chuki, comes from the family of Bumthang Pangtey. Jetsun Pema has two brothers and two sisters. She is the second eldest.

His Majesty said that his wedding with Jetsun Pema did not mean that he was starting his own family. “From the very day I received the Dhar Ngay-Nga [five-coloured scarves] from the sacred Machhen, the people of the 20 Dzongkhags became my family,” His Majesty said, adding that such is the duty and privilege of all Kings of Bhutan.

“It is through this union that I shall have a Queen who will support, and work with me, as I serve the People and Country,” His Majesty said.

His Majesty announced that the wedding will be in accordance with age-old tradition, to seek the blessings of the guardian deities. He, however, said, “I ask the government not to make any plans for a grand celebration. The happiness of my beloved father and the blessings of our People will give me the greatest joy and happiness.”

In recent times, Jetsun Pema has begun to accompany His Majesty on royal tours around the country.

In the parliament hall, Prime Minister Jigmi Y Thinley and the members of parliament expressed their happiness on the announcement of the royal wedding and highlighted the pivotal role of the Throne in Bhutanese nationhood. They offered good wishes to the future queen of Bhutan.

Outside the parliament hall, a wave of excitement and joy swept across the country as the people of 20 dzongkhags watched His Majesty announce his wedding on live television. The feeling of joy at the news is palpable on every faces.

In the capital, the news of royal wedding is a talking point wherever – in the offices, on the streets, in hotels, bars and restaurants.

Source: Bhutan observer

Of unearthly powers in archery

2011-05-04T06:51:00.002+06:00

A tsip(astrologer) works hard from a shady room in a secret location. Colourful flags gently swayed in the autumn breeze and the Lingkana archery range looked resplendent in the glorious morning sun.

The playfield stood ready to witness history: a clash of the titans, between 13-sided royal team of dashos and the Royal Body Guard sharpshooters of the day.

The year was 1968. And the match had unique stakes.

Three most powerful tsips (oracles, of sorts) of the time — Geshe Dotey from Haa, Jagathang from Paro, and Tsing Tsing from Shaa — were summoned to support the royal team. The RBG team had none; they were also not allowed to perform rituals.

The match, presided over by the four Lopens of Zhung Dratshang, was set to test the practicality and the power of tsips during the archery match.

The tsips were seated close by the archery range with their crafts and tools. If they proved their supernatural prowess, a brand new jeep each and Nu 2,500 worth of coins awaited them. But then, alongside squatted a bucketful of boiling rice froth, rather ominously. If the tsips failed and the royal team was defeated, the hot froth would be poured down their heads.

Midway through the day, the RBG team sealed the fate of the tsips with a comprehensive thrashing of the royal team. And that’s the story of a bucketful of rice froth on the heads of three powerful tsips. From then on, tsips were not encouraged in the archery tournaments.

However, today, some three decades down the line, and despite the resolution passed by the National Council in 2010 banning motab-tsita-rimdo (astrological predictions and other rituals) during archery matches, the tradition of hiring tsips is still alive. Tsips still play an indispensable role during archery matches. But the whole affair is shrouded in secrecy.

Like any other archery tournament, the ongoing Jigme Dorji Wangchuck Memorial Archery Tournament is no stranger to the tradition of motab-tsita-rimdo.

Every morning, archers refuse to enter the range in fear that the rival archers will cross their entry path following a tsip’s instructions.

An eyewitness points out an instance during one of the semi-finals when a team amassed an unbelievable 20 points within an hour after their tsip showed up at the range in a drunken stupor.

The tradition of invoking protective deities from secluded monastic places while the archers sleep together with their bows and arrows at the altar is still ceremoniously followed.

Sleeping with women or letting them touch the archery equipment are avoided at all cost. The place of invocation is kept a secret to keep the rival tsip from counter invocation. Believe it or not, the fiercest rivalry in olden days went to the extent of serious physical injuries and often cost lives.

One Dendup Tshering believes his father’s poor eyesight and shaky fingers are the result of a tsip’s work. His father Rinchenla was a renowned sharpshooter while in the army.

“Involving tsips and unearthly powers during archery matches is part of our culture,” said 70-year-old Ap Dorji, who stopped plying the trade a decade ago. “The rituals also included warding off misfortunes and we were paid in grains contributed by all the villagers.”

He recollects the magnitude of a tsip’s work having its highs and lows. He says he has heard and witnessed the catastrophic anecdotes believed to be the result of tsips’ works. And yet, he also concedes it all probably could have been a coincidence.

Chodha between the two fiercest rivals used to be the chief battle of tsips during the olden days. Now it is the battle of riches, according to Ap Dorji.

Gyem Tshering, a sponsor and player in team Druk Chapcha Construction, one of the finalists of the ongoing Jigme Dorji Wangchuck Memorial Archery Tournament, said his team follows Khandugi Jhulam—the movement of the dakinis in specific direction which varies daily.

But every night in some part of Thimphu, archers remain awake the entire night performing rituals, hurling curses at the fire, and invoking the blessings of their deities. And this tradition of invoking unearthly powers for victory is said to be creeping into other games like football and basketball.

Bhutan Archery Federation prohibits such practice.

“If anything suspicious occurs on the range or if the opposing team complains with proof, then we act,” said Jurmin Wangdi, the assistant secretary general of traditional archery.

Source: Bhutan Observer.

Meet the people, the Festivals of Bhutan

2011-05-02T13:38:00.014+06:00

The Paro Dzong and the town behind

Bhutan

is the last living Mahayana Buddhist country in the world. The Buddhism was brought to Bhutan by the revered saint Guru Padmasamva, since than it had flourished in the country. The Tshechu festivals are to honor this great saint. It is the time when the dzongs and monasteries come to the live once in a year.
The Black hat dance

The dances are the mystical teachings and manifested mandalas of Buddhism in real life.

The Charming clown

For an individual to simply be present and see these sacred dances, and experience them with right mindset and pure intention is considered an auspicious opportunity.

The Devotees

It is the time, when people from all works of live leave behind their busy schedules and try to be the part of these great events. Being part of it is believed to gain spiritual merits. The festivals are Buddhist inspirations to the public in order to provide both teachings and direct experiences related to the path towards enlightenment.

The Durda Chham
Dancer in deep meditation

The colorful Machham

Blessing in a Box

2011-04-24T07:58:00.003+06:00

As a young girl growing up in eastern Bhutan, Dema, 58, would see gomchens (lay monks) visit her village in Trashigang, carrying a decorated ceremonious box containing a sacred relic.

Once the box was opened and the brocade drapes removed, it would show a miniature chorten with numerous small doors. The gomchens would pull out the corners of the chorten, like they would a door, and yet another multitude of miniature doors would unfold. The doors would open into a shape of a swastika, as if it would rotate clockwise if spun. The chorten would be mounted atop the box.

Opening the miniature doors would reveal miniature statues of gods, goddesses and saints.

As Dema and other curious children gathered around to take a peek at the miniature statues within the miniature doors and windows, the elders would prostrate, sit around and sing the mani, prayers devoted to Chenrizig. The monks would lead the elders in paying homage. Villagers would offer grain to the bearers of the box, and woven belts or namzha (clothes to drape the relic) to the chorten.

The sacred box, known as Tashi Gomang, is a sort of a mobile temple that monks would carry from village to village, so that layfolk could seek its blessings.

In Bhutan, there are four types of Tashi Gomang, each depicting the paradise of a god - Ngoen per gawa Tashi Gomang, dedicated to Sangay Shacha Thubpa; Dewachen, dedicated to Sangay Yoedpagmed; Rewotala, dedicated to Chenrizig (bodhisattva Avalokitesvara); and Zangtogpelri, dedicated to Guru Rinpoche.

The Tashi Gomang is also believed to be an amalgamation of sacred nyes (holy sites), brought together by Buddha for the benefit of people. Looking at the Tashi Gomang was equivalent to seeing all the sacred nyes, which would cleanse all sins.

Tashi Gomang literally means “chorten of multiple auspicious doors”, which symbolise doorways to all things good, like good thoughts and deeds. A Tashi Gomang has a maximum of 108 doors. It is one of the eight chortens representing various stages in Buddha’s life.

In the villages, it was customary for residents to invite and host the group and the sacred relic at their home for a day. It was believed good fortune and blessings would visit the house and its members. Prosperity, good health and protection from curses.

With each house wanting to host the relic, it would take days or weeks for the gomchens to start their journey to another place.

For Dema, who now lives in Thimphu, these are childhood memories. It’s been ages since she’s seen a Tashi Gomang. It wasn’t a common sight when she were a child, but it was customary for gomchens to visit villages, and for the villagers to be aware and to expect the relic and bearers.

Now, if Dema were to see a Tashi Gomang, she would have to visit a populated public area, like the weekend vegetable market, or the memorial chorten on auspicious days.

Monks carrying it and traversing the countryside are now a rarity. Most bearers are old and, because of migration, rural houses are empty and the youth are engaged in education or seeking employment.

Some Tashi Gomangs are believed to be locked away in temples, lacking volunteers to bear them.

“Bhutan has developed,” gomchen Kuenzang Tenzin, 69, the caretaker of a lhakhang in Namseling, Thimphu, and a Tashi Gomang bearer for the past 15 years, said. “Society is changing, and this has led to numerous changes, including how bearers make Tashi Gomang accessible to the people.”

But the changes had nothing to do with faith, according to the bearer. Even today, if taken to the villages, people pay respect, but the crowd is not like before. “And being old it’s difficult to carry it to the villages,” he said. “I can hardly take it to the memorial chorten twice a month.”

Kuenzang Tenzin was living as a farmer in Trongsa when he volunteered to become a bearer. “Each dzongkhag is believed to have one Tashi Gomang each, making a total of 18,” he said. (Until recently, Bhutan had only 18 dzongkhags.) The one Kuenzang Tenzin bears is Wangduephodrang’s Dangla goenpa’s Tashi Gomang, believed to have been built by Zhabdrung Jigme Norbu about 300 years ago, who was the fourth reincarnation of Zhabdrung Ngawang Namgyel.

On auspicious days, like tshey chenga, and duezang, during which residents in Thimphu offer prayers, butter lamps and circumambulate the memorial chorten, Kuenzang carries the Tashi Gomang to the chorten. People now offer money, which Kuenzang collects and sends to Dangla goenpa.

Because the Tashi Gomang was lying idle and locked up, Kuenzang Tenzin volunteered to take it places to reveal to people and make some collections. According to the gomchen, all 18 Tashi Gomangs in Bhutan are believed to be built under the order of Zhabdrung Jigme Norbu.

At the memorial chorten, usually frequented by the elderly, gomchen Kuenzang usually gets cash offerings. “People prostrate and get blessings,” he said. “And, if one is interested and asks about the Tashi Gomang, I explain it to them.”

Although Kuenzang Tenzin lives in Namseling, he keeps the Tashi Gomang in a relative’s home in Changidaphu, Thimphu. He travels by public transport from his home till the host’s place and then transports the relic by foot to the memorial chorten.

“I keep it here because when I travel by taxi, other passengers mount their goods atop the Tashi Gomang. They are usually unaware,” he said.

How did it come to Bhutan?
It is believed that demons obstructed the construction of Punakha dzong, the fifth dzong Zhadrung Ngawang Namgyel built. Whatever was built during day was demolished at night.

At that time, a khandum (angel), Dechen Gyem, appeared and instructed Zhabdrung to construct a Tashi Gomang at the site to subdue the demons.

Zhabdrung asked his carpenters to construct a Tashi Gomang, but none of the carpenters knew how to build one. They had not seen or heard about it.

The head of the carpenters informed Zhabdrung about a young carpenter, Balaypibu, who was gifted and could construct anything out of wood. The young carpenter was summoned and made to sleep behind Zhabdrung’s prayer table for three nights.

But, before doing that, Zhabdrung summoned three local deities Yeshey Goempo, Langyoen and Pelden Lhamo, and asked them to take Balaypibu’s mind on a tour to Ralung, Tibet, to see the Tashi Gomang.

After the third night, Zhabdrung summoned Balaypibu and asked him to explain his dream. Balaypibu said he saw the Zangtopelri in Ralung, Tibet. The carpenter was then ordered to construct a Tashi Gomang. Before dusk, he built the Tashi Gomang, and then approached Zhabdrung, asking how he’d fill the doors with statues.

With his supernatural power, Zhabdrung built the statues and placed them within the miniature doors.

As narrated by gomchen Kuenzang Tenzin

Tashi Gomang’s initial formation
Gomchen Drangsong was a man, who had gained a sense of detachment from all things worldly, like anger, jealousy and attachment to materials. His name Drangsong literally means detached and was derived from his character.

Gomchen Drangsong had a daughter, Kandum Zhugkinim. As a test, the king of Tagzhinor asked her hand in marriage. Goemchen Drangsong told the king that, if he refused, it would destroy all that he’d worked and strived for.

Saying so, he handed over his daughter to the king. A huge celebration followed and the daughter was taken away. The moment his daughter left him Drangsong was overcome with emotion. He climbed a hill to see his daughter leave. As they disappeared into the distance, he climbed a tree to get a better view, but he fell and died.

When Drangsong died, out of his body, the precious Tashi Gomang emerged.

As narrated by gomchen Kuenzang Tenzin

How it came to earth
It was a time of greed. There was no religion or faith. Evil was rampant.

Buddha wanted to eradicate greed, anger, ignorance and arrogance, and make people feel the presence of god and goodness. To start with an appropriate preaching in Varanasi, Lord Buddha visited heaven, where he met Tegor, the king of the gods, who had five khandums.

The five khandums instructed Buddha to visit gomchen Drangsong, who lived in a village of god called Tshangchen. A powerful and sacred religious instrument called Tashi Gomang, derived from Drangsong’s own body, was there. Buddha was told that it would help subdue every evil and, as he preached, if the Tashi Gomang could fly to Varanasi, it would help spread religion.

Back in Varanasi, as Buddha preached, the Tashi Gomang flew down from heaven.

As narrated by gomchen Kuenzang Tenzin

Its architecture

T he finesse of a craftman’s statue of gods or goddesses may be lacking, but the Tashi Gomang is still an architectural feat in the laypersons’ eyes.

Weighing slightly over 20kg, the bronze,silver and gold plated wooden chorten folds in to a compact form. One can only guess that there is more than meets the eye.

Each wall of the chorten has rows and columns of miniature doors with a metal circular ring to tug it open. Inside are housed small statues of gods and goddesses. Like the chorten, the golden statues are crude.

As each wall opens, as would a door, rows and columns of doors appear again, each housing a statue each.

The Guru Tshokey Dorji, sitting atop the chorten folds into the lotus petals and slides down into a cylindrical tube. A string is attached to the base of the lotus, with which the bearer tugs the statue out.

The chorten, described here, is about three centuries old and the woodwork is giving way. The hinges of one wall are damaged and often the wall drops. Some of the miniature doors won’t budge, and adding pressure is out of the question since the doors look fragile. Some doors are missing, the paintings are old, as is the silk, which drapes the chorten.

But, according to an elderly woman, being old meant it was more sacred and carried more blessings..

Source Kuensel (Bhutan's National Newspaper)

Your Travel Information to Bhutan

2011-04-15T22:57:00.004+06:00

How to get in

Visa is needed for all the citizens except for the Indians and Bangladesh nationals. You have to apply one month in advance before your proposed date of entry in the country. One has to contact your local travel agents and they will apply the visa for you. To obtain the visa, you have to wire the money in advance to your local travel agent who will in turn send the money to the Tourism Council of Bhutan and upon receiving the payment your visa will be issued. You have to pay US$ 200 plus the surcharge of US$ 40 per person for nine days and after that a discount of US$ 10 per day. If the there are more than four people in a group, you do not have to pay surcharges.

The traffic is inclusive of all the facilities like hotels, guides, transportations, drivers and foods. The tourism policy is designed to control the number of tourists coming to Bhutan.

There are four legal entry points into Bhutan, by air at Paro airport, by road at the border with west Bengal at Phuntsholing, by road at the border with Assam at Gelephug in the centre and Samdrup Jongkhar

How to apply travel permit for Indians and Bangladeshis

You can apply for visa at any one of the entry points at the borders. You need one passport size photograph and identification document (passport, ration cards, Election ID) is needed along with the photocopy. You will take few hours to process the permit. The immigrations offices are located at the gates of the borders.

Climate

Climatic conditions on the mountains are always unpredictable, so it is useful to be prepared in case of difficult climatic conditions. For most of the regions the best seasons are in spring and autumn. In spring it is the season for flowers, most of the forest will be covered with different colored rhododendron flowers. It is little bit hot in lower altitude with some clouds on the mountains by afternoon.

The monsoon last from June to august. The autumn from September to December is the best time of the year with the sky always clear, it is little cold at night at higher altitude.

It can some time snow at the higher altitude and departure in the morning can get very cold. The temperature can be sometimes -5 to -10

Health

It is wise to get health insurance. Bhutan is categorized in the second zone when it comes to the risk of getting Malaria especially in the lower regions. It is more risky in summer i.e. from June to September. So if you are travelling in this period make it a point to take precaution.

But most of the visits and trekking are above 1400m so there are less chances of getting bitten by mosquitoes even in summer.

There is more risk of getting infected during the transit in Delhi, Katmandu and at borders with India.

It is advisable to carry anti- mosquitoes, like spray or some carry lemon grass oil.

When trekking, there are risk associated with altitude sickness and accidents. In case of emergencies there are dispensaries and hospitals in the districts.Food

Bhutanese food can be very spicy with chilies mixed in most of the dishes, but in most of restaurants and hotels the food are prepared suitable for foreigners, less spicy with the Bhutanese touch. Rice is served in all the meals and you can get all kinds of fresh vegetables and fruits.

Vaccination

Vaccination is not compulsory. But if you want, you can get vaccinated against typhoid and hepatitis A and B. A is caused because of the contaminated water and B is caused by sexual relationship and also by saliva.

Currency

Cash

It is advisable to carry cash, like dollars, euro, yen etc as it can be changed at any banks in the country. You can pay in dollars and in euro in any handicraft shops in Bhutan. The Bhutanese currency has the same value with the Indian currency and it is excepted all over the country.

Traveler chaques

It can be only changed in banks. So you can keep during emergency

Banking cards

Master cards are not accepted for the movement. Visa cards are accepted in most of the handicraft shops but bank will take 5% commissions from your purchase.

Communications

The telecommunications in Bhutan is well advanced. You can call from most of the places even during the trek. We can call to any parts of the world from any place in Bhutan.

To call from any hotels to any country other than India will cost about $ 4 per minute.

Internet

Some hotels are connected with wireless and some towns have internet café.

Mobile phones

You can use your cell phone from lot of places but sometimes it may not work as you are in a different zone with the different network.

Postal services

There are postal services in all the districts and sub districts. It cost Nu.20 to send a postcard from Bhutan to any countries other than India.

Shopping

There are some handmade objects like masks, bowls, wood carvings and religious painting of high qualities. Bhutan is known for its beautiful textiles. So you can find textiles made out of cotton, wool, silk, raw silk and even from yak hairs. There are some bamboo products like basket, tea strainer, mats and hats.

Some of the antiques are not allowed to take out of the country.

Drinks

Like most of the places in Asia Bhutanese drink lots of tea, like in India we mix milk and sugar or in a Tibetan style where we add butter and salt depending on ones choices.

In most of the places you can get mineral water, beers and juices.

Wines are sold in some restaurants and hotels at a price quite high. Bhutanese generally drink ara, alcohol distilled from different cereals.

Water

In general, we must consider water as not 100% safe to drink. It has to be treated systematically. In the hotels it is advisable to buy mineral water. Avoid washing your mouth with water from tap.

During the trek boiled water will be used but treatment is advisable.

Hike to Takshang/ Tiger's Nest

2011-04-08T22:19:00.004+06:00

It is the hike which most Bhutanese wants to do once in their life time, as it is one of the holiest sites in

Bhutan

. The Buddhist believes that Guru Rimpoche, the founder of the Tantric form of Buddhism in Himalayan countries came to this place riding on the flying tigress.

There is another version of the story: The spiritual consort of Guru Rimpoche was meditating in one of the cave and to protect herself from wild animals and People, she transformed into tigress, thus, the name tiger's nest.

Whatever may the story once you get there you feel close to god or to Buddha.

It is located 600m above Paro valley. It looks as if it is hanged on the cliff. It is one of the wonders of Bhutan and without hiking there the visit to Bhutan is incomplete.

People say there are two ways to get there, one is by walking and the other is on the horses.

The Bhutanese prefer to walk as it is believed to accumulate more merits.

There are about five temples on can visit. The most important one is the cave where the Guru meditated. But the cave is opened to the public once in year during the special day.The hike from parking will take about 4 hours with a steep ascend through the forest till the view point. From there you have to walk down to the gully where there is a beautiful waterfall followed by about 20 minutes uphill to the security check point. You have to leave your cameras and cell phones

On the way back you can have lunch at the cafe where the food is cooked on the wooden oven. Since it is a holy site no meat is served.

Trek to the mysterious Land of Merak & Sakten

2011-04-03T21:56:00.003+06:00

I had been fortunate to get a chance to explore these two villages of Merak and Sakten. i called this villages as mysterious land because it is the place full of legends and myths. it rare to find people so hospitable and so simple. The face of an old lady still lingers in my mind. she came to me and gave me a handful of boiled green peas and said,''you are visitor to our village and i could not find anything than this to give it to you''. i was so touched because it is rare to find someone who cares so much for others.

And this man who claimed to have seen Yeti is so interesting, he was demonstrating me how it walks and the sound it makes. i thought maybe the government's idea to preserve this area as the sanctuary for Yetis was right.

i was really happy to have met them and happy to know that tourism will bring them great benefits. But at the same time i was worried too. Their traditions and customs so unique may get exploited with the increase in visitors. when i went there in 2010, i saw lots of people lined up in front of only telephone booth, but this year i saw most of them with cellphones. And the electricity in few months, i hope they still preserve what is uniquely theirs.

Why Bhutan ?

2011-03-21T00:30:00.003+06:00

Why bhutan

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