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Information
Bhutan
The first settlements in Bhutan were established at the start of the second millennium BC by migrant nomads coming from the north. These shepherds moved in the
cold winter time to the lower situated valleys and took their herds with them. In the summer they took these animals to the alpine meadows high up the mountains.
Most of them were adherents of an indigenous Bon religion which prevailed in the Himalayan areas. In the course of time these early settlers mixed with
people from other communities.Later on Hindu monarchs from nearby India established small sovereign states and exercised considerable influence in the
region that was hard to access. But in the seventh century AD the spread of Buddhism started. Many stories tell about this period in history. The
main character in these stories is a man called Padmasambhava who subjected many ancient gods and demons thanks to his supernatural gifts. He was presumably a real
living person who visited various places in Tibet and Bhutan to spread Buddhism. At present many inhabitants of Bhutan regard him with respect as a precious teacher and call him guru
Rinpoche.
Around the ninth century the first Buddhist monks arrived from Tibet. They were on the run for the harsh rule of a new king and the competition
of rivaling monasteries. In their new country they witnessed the rise and fall of numerous clan heads and nobles. Every now and then these local rulers came into conflict with monarchs from
Tibet and sovereigns from India. They also fought many battles among themselves. In these dark Middle Ages nobody succeeded to
get a grasp on the entire nation. In the course of time many more monks came from Tibet and settled in the western regions of the country. Most of
them were adherents of the so-called Drukpa Kagyu sect. These monks created a sense of community in the western regions of Bhutan. Some
were charismatic leaders and enhanced old Buddhist doctrines with new appealing interpretations. One of them was a monk called Pemalingpa who lived at the beginning of the
sixteenth century. It is told that he discovered and revealed several old texts and statues of guru Rinpoche. However in the remote valleys of central and
eastern Bhutan separate feudal realms remained.
In the seventeenth century a monk called Ngawang Namgyal acquired fame as a Buddhist teacher with respect for local traditions. He
raised a large army and conquered all of Bhutan including the central and eastern areas. In the end he was formally recognized as the highest authority of a new
nation with the title of shabdrung. He ordered the construction of many strongholds comprising monastic buildings and administrative institutions. These
dzongs or strongholds made up a unique form of public administration consisting of two divisions. Religious affairs were headed by the je khenpo or spiritual leader. Domestic
affairs were headed by the druk desi or lay leader. The positions of the spiritual leader was comparable to that of the lay ruler and sometimes the same person held both positions at the same
time. The first lay ruler for example was a monk who appointed penlops or provincial governors. The highest leader of all public administration was the shabdrung who had to sign all
important documents. He issued several judicial laws which confirmed a communal identity for the new nation.
After he death of the first shabdrung people sought for a successor whom they considered to be his physical reincarnation. This
search took a lot of time and in most cases the successor was a young child. In fact all power came into the hands of the druk desi because no one had the same charisma as the
first shabdrung. The next two hundred years were characterized by internal conflicts and civil wars. Very few rulers managed to finish the full term and most of them were
assassinated or deposed by their rivals. The hostilities ceased in the middle of the eighteenth century when various protagonists passed away and the system of physical
reincarnation came to an end. At the end of the century the nation came into conflict with the British authorities who claimed some territories at the northern border of
their colonial empire in India. The conflict resulted in a peace treaty. The druk desi agreed to respect British territory in India and the British returned all the territory they had captured.
The nation of Bhutan kept its autonomy and chose once again a foreign policy of isolation.
At the beginning of the nineteenth century the penlop of Trongsa defeated his domestic rivals and extended his power in the entire nation. He
brought rest and peace in the country for the first time in two hundred years. In the middle of the nineteenth century a new conflict emerged with the British over the
possession of a fertile plain in the south. After some heavy losses in the resulting war the penlop was forced to renounce of this precious farming land. Ever
since then the border was set at the foot of the hills along the plain in India. Despite domestic disturbances the penlop kept his power with the support
of the British who had a special interest in keeping rest and peace at the northern border of their colonial empire. A
few years later the penlop was coronated as the new druk desi. When he died his son took over all power. He installed a nominee as the new druk desi and reduced the post to a ceremonial
one. In 1907 after the death of his protégé he was appointed the new leader of Bhutan with the title of druk gyalpo or dragon king. Since then Bhutan was an official kingdom with its own royal family.
The first king Ugyen Wangchuck preached the issue of customs and traditions which gave Bhutan a distinct national identity. He signed a treaty with the British who promised not
to meddle with domestic affairs. In return the king promised to consult the British in foreign affairs. However the king did not allow any British to hold
office in his country. Thus he was successful in preserving a national identity and at the same time limiting foreign influence. The second king Jigme Wangchuck
witnessed several international crises during his reign such as the Large Depression in the twenties and thirties as well as the Second World War in the
forties of the last century. Nevertheless the country did not experience any economic or political crises because of its policy of international isolation. In
the period of international decolonization after the Second World War the country did not have any turmoil unlike its southern neighbour India. The new
regime in India readily recognized Bhutan as a sovereign state and promised not to meddle with its internal affairs. Like the British before it was a guide for Bhutan in foreign affairs.
In the middle of the last century the third king Jigme Dorji Wangchuck succeeded his father who had passed away. He had a western education and sought contact with the rest of the
world when the Chinese invasion of Tibet threw a spell on the future of Bhutan. He made his country an official member of the United Nations and started diplomatic
relations with other foreign nations. He also launched an ambitious five year plan of modern development with the construction of roads and the building of
hydro-electric power plants. Many of these projects were instigated with financial support of foreign investors. Despite all modernization the king emphasized the importance of national
customs and traditions. The fourth king Jigme Singye Wangchuck succeeded his father in the seventies of last century and announced a plan for economic autonomy. He initiated modern agricultural
and ecological projects with respect for the natural environment. He also promoted free modern education and health care. Recently he has been succeeded by his son Jigme Khesar Namgyal Wangchuck
who promised the introduction of a modern democratic constitutional monarchy.
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Culture
Many customs and traditions have their origin in the religion of Buddhism. Essential in this religion is the belief that all life is suffering because of lust and
desire. Everyone awaits a vicious circle of death and rebirth in this world of suffering. However it is possible to reach a state of enlightenment and release from all suffering.
Some believe this is possible within a lifetime. Spiritual meditation is the only way to reach nirvana or enlightenment. An important instrument is the continuous repetition of prayers or mantras
using special respiration techniques and mudras or hand and body positions. In the past zealous monks set an example and their teachings learned mankind how to
get closer to enlightenment. It is believed that these saints are reborn time and again to help mankind further on its way to enlightenment. These
bodhisattvas are worshipped with statues and paintings on cloths or walls in many houses, temples and monasteries. Furthermore they are memorized in
many extensive rituals such as dance performances during annual festivals in the monasteries.
People frequently visit a monastery where monks painstakingly study the texts of their teachers and live according to strict regulations. For
them it is not required to understand the deeper meaning of these holy texts and complex rituals. For them it is sufficient to be present and listen to the endlessly repeated
prayers and watch the rituals while turning their prayer wheel. When they do these things they will obtain blessings and virtues in this life and their next
life. This is reason why so many of them attend a monastic festival with prayers, songs and dances. Not only in a monastery but at home as well people express their beliefs and pray
for a better life. Many houses have a choesham or room with altar and statue of a precious teacher such as guru Rinpoche. In the privacy of their homes they also adore other deities and bring them offerings
to please them. For Buddhism in the Himalayas is influenced by primitive religions and their worship of natural spirits and demons. Many people not only visit a monastery but a shaman as well to have
contact with the spiritual world.
Most dzongs and many monasteries have an annual festival. The largest and most important festival is the tsechu which lasts for several days. Every
morning before sunrise the monks unroll a large thangka or cloth with a religious image. All spectators who attend this event receive blessings once they watch the
large thangka when it has been unrolled. The ceremony ends at the break of daylight. During daytime there are symbolic dances which are attended by a large
crowd all day long. Every now and then there is a short break with a chorus of women singing a song. The dancers are monks and laymen who depict stories of Buddhist saints
fighting primitive spirits and demons. One of the most famous dances is the black hat dance. The dancers wear a black hat with a large brim, a colourful brocade dress, a black apron with an image of their protective
deity and felt boots. They symbolize the fight of Buddist saints against evil spirits and demons. In another version the dancers beat on drums which symbolizes the victory of
the Buddhist religion and the defeat of evil thoughts and primitive beliefs.
The visitors of a festival receive blessings when they watch a cham or dance with its symbolic meaning. They become proficient in
Buddist doctrines and at the same time they are protected against bad influences. During the festival atsaras or masked clowns help and sometimes mock the dancers and
singers. They amuse the visitors and at the same time keep a keen eye on order and discipline. They also collect money and gifts as a contribution
to the festival. Each person who donates money gets an extra blessing with a phallus which the clowns carry on their body to keep away evil spirits. The festival is
also a social event where people meet and have fun. During the festival there is a fancy fair or market outside the monastery. For
youngsters this is perhaps the best occasion to flirt with each other. At the time of the festival everyone wears smart clothes and expensive
jewelry. Poor people who do not have any smart clothes or jewelry rent them just for the occasion. The authorities use the festival
for a public campaign to fight ignorance and disease by promoting education and good health care.
A special official at the entrance of a dzong or monastery sees to it that visitors observe dress protocol.On entering a dzong or monastery men must wear traditional dress and a kabney or
large sash made of linen cloth. The color of the sash indicates the status of each visitor. Common people wear a white sash. Civil servants wear a white sash with red or blue
stripes. Judges wear a green sash. High civil servants and members of the royal family wear a red sash. Members of the royal advisory council wear a blue sash. Orange is for ministers and only the king
is allowed to wear a saffron sash. On entering a dzong or monastery women must wear traditional clothing and a rachu or small silk sash over their left shoulder in the same
way as men wear a kabney. During the visit of a dzong or monastery it is not allowed to cover the head with a cap or hat.
In general it is the women who manufacture the clothes which their families wear at the festival. Men do the finishing touch like sewing and embroidering. The traditional
dress for a man is the kho which is a coat down to the knees. It is asymmetrically closed with a kera or belt. The coat
hangs wide over the belt and serves as pouch for all sorts of things like a purse and a dozum or knife. Under the kho the men wear long or short pants which depends on the
temperature of the season. Long socks with Scottish motives are very popular. Most women wear a kira or jumper with two koma or round buckles
at the neck to hold their dress together. The jumper is usually a long rectangular piece of dress down to the ankles with geometric motives or Buddhist symbols.
In each region the colour and material is different. In colder areas women often wear woolen clothes. In the east they prefer silk clothes because of the moderate temperatures. In
the tropical south women prefer cotton clothes. Under the kira they wear a wonju or silk blouse. On top of their dress they wear a
toego which is a short jacket without buttons.
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Architecture
In every district large impressive dzongs or strongholds dominate the environment. They are situated on the top of a hill or a mountain ridge and offer a panoramic view
over a broad river valley with houses, fields and trees. Sometimes a small city or village is in the near vicinity. In many cases a
watchtower is built separately of the main buildings. The inwards sloping walls of the stronghold are made of stone or mud and have a
narrow entrance in order to prevent a hostile attack. They have two dochey or courtyards paved with large flat stones. The first
courtyard is surrounded by a gallery with the administrative offices along the outside wall. Around the second courtyard is the rabdey or the monastery with
the residences of the monks. Most buildings have two floors and are decorated with colourful woodcarving. In the middle of the stronghold is the utse a high building
with temples and chapels on several floors. In line with tradition there is no construction plan and no screws or nails are used to build the structure. The
roof is made of traditional wooden shingles.
The country has a lot of goembas or monasteries and lhakhangs or temples. The monasteries are built in remote and isolated places where the monks can meditate in peace
and tranquility. Many of them are built on the top of steep rocky hills or mountains. Some are built near a cave which in the past was a place of meditation for a famous
saint. The monasteries are closed communities with the sleeping quarters of the monks around a temple. The temple is in the middle of a dochey or courtyard. During
a festival it is the place where the ritual dances are performed. All monasteries and temples in Bhutan - and the dzongs as well - have a khemar or red-brown coloured band under
the roof. Within the band are round copper plates or mirrors which symbolize a nima or sun. Golden deer on the roof of a monastery symbolize the park where Buddha for the first time proclaimed
his teachings. Most temples have a serto or gilded cylinder on the roof. Around the outer wall there are prayer wheels for the monks and pilgrims who give them a
swing as they circumambulate the building clockwise. The turning of the wheels releases the prayers within and the wind carries them far and away.
The chorten is in origin a structure which symbolizes the elements of nature. The basis of the structure represents the earth and the middle part symbolizes the water.
The top depicts the fire and symbols of the moon and the sun represent the air. A vertical peak symbolizes the light of Buddha. Inside a wooden pole with carved decorations is the heart of the
structure. Sometimes it contains a relic of Buddha or some other religious artefact. In Bhutan there are three kinds of chorten each with its own characteristics. The Nepalese version
is round with eyes on every side of the top. They symbolize the all-seeing eyes of Buddha. The Tibetan version is round but the sides curve outward to the top instead of
inward. The Bhutanese version is a squares pillar with a khemar or red brown band at the top. A similar structure is the mani chukor. It is a hollow Bhutanese version of
the chorten with a prayer wheel inside. The wheel turns around when a visitor gives it a swing. Sometimes the wheel turns around all by itself on the hydropower of a nearby river.
Most houses have two floors. A stone foundation reaches half a meter above the ground. The walls above are made of mud or stone.In the countryside outside a town or city the ground floor is a barn for
livestock while the living quarters are on the upper floor. The attic is for the storage of hay and for drying animals skins or peppers. The
roof is covered with wooden shingles. The front of the living quarters on the top floor has large windows in a wooden frame with the shape of
a clover leaf at the top. The wooden frame of the living quarters sticks out above the mud or stone wall below as a kind of bay window. The wood is painted with flowers, swirls,
swastikas and other Buddhist symbols in various colours. The walls are painted with a mythical animal or a large phallus to keep away evil spirits and demons. The
windows on the ground floor are small in contrast to the windows on the upper floor and without any painted decorations. In
traditional houses the windows are not made of glass. Instead they are wooden panels to be shoved up or down.
All over the country there are flags with imprinted mantras or prayers. They have five different colours which correspond to the five elements of
nature: blue for water, green for wood, red for fire, yellow for earth and white for iron. There are small rectangular or triangular flags which hang on a horizontal thread
to indicate a sacred place. There also are large vertical banners which hang at a pole or mast. There are four kinds of these prayer flags each with its own meaning.
The goendhar is a small white flag on top of the roof of a Buddist house. It invokes the blessing of a local deity who protects the inhabitants from
misfortune. The lungdhar swings in the wind on top of a hill or mountain edge. The owner begs some deity for prosperity in life, recovery of illness or obtainment of wisdom.
The manidhar are set up to commemorate a deceased person and to liberate him from his sins. These flags are to be found high on a hill or mountain above a river valley. The
largest flag is the lhadhar in the vicinity of a sanctuary. This flag symbolizes victory of Buddhism over the forces of evil.
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People
The country has almost seven hundred thousand inhabitants. Most of them are farmers who live in remote areas. Approximately
twenty percent of the population lives in a town or city. There are three main ethnic groups. (1) The Sharchop are the original inhabitants.
They live in the east of the country. Presumably they came from the north to the country. It is not clear when they arrived in Bhutan.
(2) The Ngalop are descendants of Tibetan immigrants who arrived in Bhutan as early as the ninth century. They settled in the west of the country.
(3) The Lhotshampa are descendants of Nepalese immigrants who arrived at the end of the nineteenth century in Bhutan. They
live in the south of the country. The first two groups are collectively known as Drukpa and account for sixtyfive percent of the
population. The third group of Lhotshampa constitutes about thirtyfive percent of the population. Several smaller groups form about one percent of the population.
Some of these smaller communities have their own language and their own culture. Among these cultural minorities are the Monpa and the Brokpa.
The ancestors of the Monpa were the first inhabitants of the country. Now they live isolated in remote mountain areas in the middle of the country.
It is not clear where they originally came from. They speak a language which does not resemble others in the region despite a clear familiarity. They
live a simple and traditional life in extended families on an economic subsistence level. Many of them are farmers who live in close village communities.
Together they work the agricultural fields near their village. They are also specialists in traditional crafts like weaving cane and bamboo for the
construction of roofs, walls and mats. They are excellent weavers who make their own clothes as well. In the past they had their own tribal dress but this tradition is
no longer in existence. They seem to have embraced Buddhism nowadays. Some villages have a temple and sometimes young children are sent to a monastery to become
a monk. However traditional beliefs in primitive spirits and demons still survive. Every now and then they engage in animistic rituals. But they do not sacrifice animals any
more. Instead they offer wine and boiled eggs.
In general the man is the head of the family and he is the one who makes all decisions. In his absence his wife takes over these responsibilities.
The parents have no part in the choice of their children for a wedding partner. When a child is born they have no strict preference for a boy or a girl. Some
however prefer a daughter for she stays in the house of her parents once she is married. Her husband is the one who moves to the house of his parents-in-law. In case of illness
many Monpa seek a cure in traditional rituals and medicine. It shows their persistence in traditional beliefs. They still tend to believe that illness is caused by evil spirits or bad destiny. They
are not convinced that illness is caused by bad health or bad hygiene. Nevertheless some of them have access to modern medical facilities. The authorities have set up a system of clinics in remote
areas where doctors from a nearby hospital or basic health unit offer them free medical help on a regular schedule. They also have access to modern education. Some
villages have a free public school for children.
The ancestors of the Brokpa came from Tibet. They settled since the seventh century in the east of Bhutan. There they lead a semi nomadic life as shepherds. They
have many yaks and other animals like sheep and horses. In the summer they move with their animals to alpine pastures high up the mountain and
in the winter they come down to lower areas. Every now and then they visit a village to trade their products. While in the village they sleep in the house of a guest family with whom
they barter their products. They offer them animal products like butter, cheese, meat, wool and leather and get local products like cereals and vegetables in return. This
relation with local people is called drukor and is an expression of their complex social and economic ties. Since the introduction of a modern cash economy however many Brokpa sell their
products in the local market. Nevertheless not all Brokpa are capable to earn enough money for a living. Some of them have sold their animals and started a farm for agriculture. Others
have specialized in crafts like a tailor, weaver, carpenter or blacksmith.
Since the eastern region has high mountains, small valleys and almost no plains the Brokpa have developed their agricultural fields as terraces
against a mountain slope. Their agriculture techniques have not changed over the centuries and most of the work is done by the people themselves.
They spend a lot of time working on the fields and it brings them just enough food for a living. Other activities of the Brokpa people are spinning and weaving. The wool
is produced by the yak and sheep which they possess. They have also turned to other less traditional activities such as carpenter or blacksmith. Men
and women have an equal status and equal responsibilities in the maintenance of their family. The men spend most of the time herding their animals and trading their
products. The women are well respected in the community for they manage all financial affairs of the family and make all decisions regarding the marriage of their children or the moment of
migration. They also represent their family at all public appearances. It is the women who attend religious festivals and social meetings.
The Brokpa women are easily recognized at a festival because of their handmade clothes which are different from other costume elsewhere in Bhutan. They wear a pink tunic of rough
silk with a vertical white warp without collar or sleeves which reaches from the shoulders down to the ankles. They fasten this tunic around the waist by means of a cotton belt with red
and yellow lines. On top they wear an embroidered red coat with flower motives at the front and back side. Under the coat they wear a colourful blouse made of rough silk and some embroidery. At
the back they wear a black coloured apron of sheep wool from the waist down or sometimes down from the shoulders to protect them against the rain. They also have a round black gear on the head
with five spouts to drain off raindrops. This headgear is made of stern yak hair. In their hands they hold a small sturdy bag made of fine yak wool. The colour is black with a white motive.
Religion is an important part in the life of the Brokpa people. They are Buddhists and regular visitors of the festivals in dzongs and monasteries. Many families have an altar at home with a
statue of a Buddist saint. But they still believe in a supernatural world of primitive gods and deities as well which they have worshipped for many centuries. Ama Jhomo appears
to be one of the most important gods in the belief of the Brokpa people. Sherphu is another local deity whom they worship. Each year they offer a puja to this goddess and pray to her to seek protection for
themselves and for their animals. Some of them turn to shamanistic practices. These shamanists believe in an invisible world of gods and demons as well as ancestral spirits. They call
in the help of priests or priestesses to make contact with theses spirits and demons on their behalf. These shamans still have a prominent part at special events in the
community like the birth of a child, the marriage of a young couple or the death of an old person.
Most Brokpa marriages are prearranged by the parents. During a meeting the young couple meets for the first time and makes their acquaintance. The parents of the groom
consult an astrologer before they bring a visit to the parental house of the bride. Upon entering the house they offer them some wine. Next they offer all relatives of the bride a ceremonial shawl.
If the bride refuses the marriage proposal her parents offer their guests a drink in return. If the bride agrees to the marriage proposal the groom offers her a shawl. Then a suitable date is chosen for the
wedding ceremony. The Brokpa people celebrate the birth of a child exuberantly for they acquired a new farm hand. Death rituals on the other hand are bizarre events and vary within
the community. An astrologer decides what to do when someone has died. In most cases the body is conserved in cold water for several days. When the astrologer has decided the
body is buried into the ground or it is cut into pieces to serve as food for the vultures.
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Paro
Paro is situated in the west of Bhutan in a mountain valley at the banks of the Paro river. Because of its location the city is less isolated compared to others in Bhutan.
In the past it had ties with Tibet characterized by a blooming trade in peace time and hostile raids in time of war. At present the city is frequented by people of all nationalities due to the presence of an
international airport nearby where they enter or leave the country. The airport has brought its inhabitants many material benefits. In Paro many tourists spend their last money in the local souvenir shops at
the end of their visit to Bhutan. Nowadays the city has approximately twenty thousand inhabitants. Some of them own a beautifully decorated shop at the main street in the
centre of the city where they sell souvenirs for tourists. These little wooden shops appear to have no doors. Instead the shopkeeper enters the store by a small staircase just beneath the
display window. The main attractions of Paro are an old dzong at the edge of the city and a former monastery in the environment.
The Rinpung Dzong was built in 1645 on a steep hillside on the foundation of a former monastery. A covered wooden bridge at the foot of the
hill leads to the dzong.
In the past the bridge was removed in times of danger to prevent a hostile attack. The entrance of the dzong is at the back. The utse or central tower is five floors high and has two temples on the top
floor. Because the dzong was built on a hill the part with the administrative offices is somewhat higher than the part with the monastic residences. In
the monastery is a small temple for daily rituals apart from the central tower. The monastery has a mess or kunre where the monks eat their
meals together, and a large dukhang or conference room. On the hill high above the dzong is a watchtower. Nowadays the structure houses a national museum. The
dzong survived an earthquake at the end of the nineteenth century. In the beginning of the twentieth century the complex was damaged by a fire. Soon afterwards
the buildings were repaired and reconstructed in the original state.
The Taktshang Goembais situated in the environment of Paro high on a steep mountain cliff. This former monastery
is the most famous in the country. It is perched on the side of a cliff ninehundred meters above the floor of the Paro valley far away from the city. The
only sounds are the murmurs of wind and water. It is an excellent place for spiritual meditation. It is said that guru Rinpoche landed here flying on
the back of a tigress all the way from Tibet. He then meditated in a cave for three months. Hence the name Tiger's Nest which people gave later to the monastery.
The first temple was established at the site of this cave. Later structures near the sanctuary were residences for the monks and hermits who came to meditate.
At present there are no more monks living in the monastery. However it is still a popular place for many pilgrims to visit. They have to
climb a small path for almost two hours before they reach the monastery. The last meters they have to walk a narrow staircase cut in the side of the mountain along a deep
cleft. A fire destroyed the monastery at the end of the last century. It was repaired in recent years and reconstructed in the original state.
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Thimphu
Thimphu is situated in a wooded valley sprawling up a hillside on the banks of the Wang river. In the middle of the last century the city became the capital of
Bhutan and the seat of the royal government. Since that time the city expanded rapidly and the size of its population grew to approximately
fifty thousand people. Most inhabitants come from the surrounding countryside. The fast expansion has led to a reconstruction of the city centre and to the
construction of new suburbs. The main street in the city centre has numerous public offices, private stores and restaurants for local people and foreign visitors. The suburbs
are a mixture of living apartments, houses and family businesses. There are strict rules for new buildings in the city. High constructions are not allowed and each building must
be designed in a traditional style with red or green roofs. The walls of many houses, stores and offices are decorated with painted Buddhist figures and symbols. The
most important attraction is an old dzong at the edge of the city.
The Tashicho Dzong is in the north of the city at the bank of the Wang river. It is the summer residence of the Je Khenpo or chief abbot. The
dzong was built in 1641 on the foundation of a former
smaller dzong. A traditional cantilever bridge leads to the dzong which has four wings with buildings of two floors. On each corner is a building of three floors which projects out over the outer wall.
The wall is built of trimmed and fitted granite blocks. This is unlike other dzongs which are made of roughly dressed stones. Unlike others the dzong has two main entrances. One leads to the part with
the administrative offices. The others leads to part with the monastic residences. In the middle is the central tower of the old dzong. Nearby are the government offices and the assembly hall. It is also
a throne hall for the coronation of a new king. At the other side is the monastery with various temples full of art treasures. The courtyard is paved with rectangular stone slabs. Other dzongs use only
rough, irregularly shaped stones as paving. In the past the dzong was damaged by fire and earthquakes. Later it was repaired and reconstructed in the original state.
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Punakha
Punakha is situated in a mountain valley on a spot where the Po river and the Mo river come together. It is one of the lowest places in the country and because of its mild climate it
was for many centuries the winter capital of Bhutan. Each autumn the government moved to Punakha in a procession which took several days. In the beginning of the
last century the first king was crowned in Punakha. In the same place he signed a treaty with the British who declared that they would not meddle with domestic affairs. In
the second half of the last century the government moved to Thimphu which became a new capital of the nation. Now the old town of Punakha only has private homes and a hospital. All of its shops
and facilities are located in a new town. The main attraction of the old town is a dzong at the confluence of the Mo river and the Po river. The dzong has been an administrative and religious
centre of the country for a long time.
The Pungthang Dechen Phodrang Dzong was built in 1637. In the past two cantilever bridges across the Mo river and the Po river led to the
dzong. Both bridges have been destroyed however by a flood and the Mo river is now spanned by a cable suspension bridge. The
dzong is one of the largest in the country.
The central tower is six floors high and has a golden dome. A steep wooden stair at the front was designed to be pulled up in case of danger. A heavy wooden door is still closed at night.
Instead of the usual two docheys the dzong has three courtyards. Along the first courtyard are the administrative offices. The second courtyard is in the monastic quarter and the central tower is there.
In the third courtyard is a temple with the remains of the first shabdrung. Here is the residence of the Je Khenpo as well as a large congregation hall with many pillars and massive statues.
The dzong was damaged by fire several times. At the end of the nineteenth century an earthquake caused more damage. In the second half of the last century a glacial lake burst and the flood
caused new damage to the dzong that has since been repaired.
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Wangdue Phodrang
Half an hour from Punakha is Wangdue Phodrang situated at the old trade route to the east. The town is at the foot of a mountain where two rivers come together. Because
it is on an exposed promontory overlooking the river, Wangdue Phodrang is usually windy and dusty. In the centre of town is a large square with a gas station. It is a busy
place where many buses and trucks stop on their way from west to east. Around the square is a large number of whitewashed wooden shops. Drivers and travelers buy some things
here before they continue the long journey to their destination somewhere in the east. For many miles along the road there are no other opportunities to tank some
fuel or do some shopping. Wangdue Phodrang is the last settlement before one crosses the mountains which divide the east from the west. Near the town square is a dead end road
which leads to an old dzong. It sits atop a high ridge between the Punak river and the Dang river. It has a commanding view of the valleys below including the old trade route to the
east. The dzong is the only attraction of Wangdue Phodrang.
The Wangdue Phodrang Dzong was built in 1638. In the past a wooden cantilever bridge with massive turrets led to the
dzong
which was built along the end of a ridge above the river. In the second half of the last century a flood has washed away the original
structure. Now it has been replaced by a modern two-lane bridge. The hillside below the dzong is covered with cacti which were planted long ago to discourage
invaders from climbing the steep slope. The dzong has relatively high walls and narrow courtyards. Its complex shape actually consists of three separate structures that follow the contours of the
hill. There is only one entrance with a large door and huge prayer wheels on each side. The first courtyard is paved with large flagstones. Along the courtyard are the administrative offices.
A central tower divides the dzong in two portions. The dzong was been repaired after a fire in the first half of the nineteenth century. It was repaired again after an earthquake at the end of the nineteenth
century which caused severe damage to the buildings. The dzong was reconstructed in the original state.
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Trongsa
Trongsa is situated in the middle of the country separated by high mountain ranges from the west and the east. The town controlled for many centuries all traffic between the east and
the west of the country. The founder lived in the sixteenth century and was a great-grandfather of the first shabdrung. The town is the ancestral home of the present royal family.
The first king was the penlop of Trongsa. It is still a tradition that the crown prince first serves as a penlop of the town before he accedes to the throne. The town has three
and a half thousand inhabitants these days. The main attraction is an old dzong. In the environment is a national park. It is worth a visit because of its natural biodiversity
as well as its cultural village life. A visit to the park shows how the villagers live a basic utilitarian life with farming and domestic animals playing an important role in their life.
Their simple farming techniques make optimal use of local resources and knowledge.
The Chhoekhor Raptentse Dzong was built in the year 1648 on a mountain ridge high above the valley of the Mangde river.
The dzong
is a rambling collection of buildings that trails down the ridge. It is a succession of street like corridors, wide stone stairs and stone courtyards with
temples and prayer halls. The buildings are decorated with numerous woodcarvings and murals from the seventeenth and the eighteenth century. The
dzong was many centuries an important landmark for all trade between the east and the west of the country. The old trade route ran straight through the
courtyard of the dzong. It is said that when the penlop decided to close the doors, then the country was divided in two parts. Above the dzong is a
watchtower perched on the mountain slope. The dzong was severely damaged by an earthquake at the end of the nineteenth century. Afterwards it was repaired and reconstructed in the
original state.
For the people in the national park livestock rearing, farming and daily life remain interdependent with animals supplying the power to plough the fields, producing
natural compost to fertilize the crops and finally serving as a food source. Some of the villages in the park are inhabited by
Monpa.
They are expert cane and bamboo weavers. They live a life of contentment tied closely to the spiritual and natural world as appears from the rituals that accompany their farming
activities. Recently the authorities have set up a trail in the park with some help of the Monpa community. It provides the Monpa villagers casual labour. They work as porters for the
visitors, supply them with pack ponies and cook their meals. Sometimes they perform traditional song and dance as well. These activities provide the Monpa community a small cash economy which
is supplemented by barter, and the sale of livestock and agricultural products. The total number of Monpa villagers in the park is approximately two hundred persons.
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Jakar
In the past Jakar was the capital of an independent kingdom in the fertile mountain valley of the Bumthang river. In the eighth century the local king was converted to Buddhism by guru Rinpoche.
He and his later successors gave instructions for the construction of many temples, monasteries and other religious monuments. They are among the oldest monuments in the country and therefore the
region is considered the national cradle of Buddhism. In the seventeenth century the kingdom was incorporated by the first shabdrung and united with other areas in Bhutan. The centre of all
administrative power and religious activities shifted to the west. Nevertheless the region kept its historical and cultural significance. The first kings built a palace in the former capital.
It is a main attraction for visitors in Jakar. At present the small town has about one thousand inhabitants. Other main attractions in the Bumthang region are various temples in the near vicinity
of Jakar. Some of these temples were constructed well before the reign of the first shabdrung and survived the ravages of time.
In the middle of the nineteenth century Wangdichholing Palace was built on the site of a battle camp of the penlop in Trongsa. His son chose the
palace
as his principal residence. He was later on the first monarch of the new kingdom Bhutan. Each winter he moved the entire court to Trongsa which was the ancestral home of the royal family.
The second king also took up residence in the palace during the summer period. In the early years of his reign the third king resided in the palace as well. But in the middle
of the last century he moved the entire court to Thimphu. At present the palace is in use as a monastery. The palace is a dzong although its design does not resemble other classical strongholds.
In the middle of the courtyard is a central tower with three floors surrounded by the residences of the monks along all four walls of the complex. In the past these were the residences of the
royal family. Compared with other dzongs the size of the palace is rather small. Unlike most other dzongs the entrance of the palace is wide and open with windows on both sides.
In the west of the Bumthang valley is Jampa Lhakhang a temple
devoted to the Buddha of the Future. This temple was built in the seventh century by order of the king in Tibet. It is told that the temple was part of a group temples in both Tibet and Bhutan to
break the spell of an evil demon and to convert the people to Buddhism. The temple was visited by guru Rinpoche who meditated in an alcove. It is said that he left a footprint here. Later the temple
was damaged, repaired and expanded several times in the course of many centuries. The present structure dates from the beginning of the last century. Inside the primary chapel of the temple are three stone steps which represent an
era in time. The first signifies the era of the past. This step has descended into the ground and is covered with a wooden plank. The second era is the present and this step is level with the floor. The top step represents a new era.
When this step sinks to ground level the gods will become like humans and the world as it is now will end. It is said that under the temple there is a lake in which guru Rinpoche hid several terma or Buddist texts and artefacts.
At a short distance somewhere else in the west of the Bumthang valley is the Kurjey Lhakhang temple.
This temple
is dedicated to guru Rinpoche. It is said that he visited the region at the request of a local king to break the spell of an evil demon and to settle peace with a rival king.
He meditated in a cave to break the forces of evil. He left his body print in the cave which is a prominent part of the main temple in the complex. The present structure was built in the seventeenth century.
In the last century two other temples were built next to the main temple. They were built in the same style against a hillside. One of these temples was built at the start of the last century by order of the first king
who was still penlop of Trongsa at the time. The other temple was built at the end of the last century by order of the royal family. The courtyard in front of the temples is from the same period. So is a wall
around the complex which includes residences for the monks. In the middle of the courtyard are two large prayer flags and a chorten. They mark the place where the first three kings were cremated.
In the east of the Bumthang valley is Tamshing Goemba a monastery close to the
town of Jakar. The original structure was built in the beginning of the sixteenth century by order of the monk Pemalingpa who was born in the region. He was a famous terton who revealed several Buddhist texts and artefacts which
were believed to be hidden by guru Rinpoche. They are stored in various places all over the country as real Buddhist treasures. Pemalingpa was also a ritual text and song writer who composed many dances. The first dances he wrote were
performed in this monastery. At present they are still performed in many other places during a tsechu or monastic festival. On the walls of the structure are original unrestored images that were painted by Pemalingpa in the sixteenth
century. He appears to have been a short man. It is said that he built the low ceiling of the main temple to his exact height. On the ground floor is his suit of chain-mail armour. It is an auspicious act to carry it around the monastery three times. It is
not an easy thing to do for the suit weighs about twenty-five kilograms.
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Mongar
Mongar is situated in the east of Bhutan separated from the rest of the country by a steep mountain range. There is only one road which leads to Mongar. In the winter the road is not
accessible for cars most of the time because of snowfall and landslides. In recent times the authorities constructed a by-pass road to reduce traffic in the centre of town. Mongar
has approximately three thousand inhabitants. Like many other cities in the east of Bhutan it is situated on top of a mountain slope. This is in contrast to the cities in the west of the country which are situated in
river valleys. In the east however the valleys are too narrow to settle a town. The town centre was recently redesigned. The old road goes up the mountain through the centre of town. Along the road there is a vegetable market with a collection of new
houses and shops. They are built on different levels against the mountain slope and accessible for pedestrians by means of a stone staircase. The shops sell local products like silk and lemon grass essence. The numerous small hotels in town are fully
booked during the annual tsechu or festival in the local dzong. The festival is the main attraction for visitors.
The present dzong was built in the first half of the last century on a mountain edge above the city to replace an older version which was destroyed by a fire. The new dzong was rebuilt in the middle of the last century after a fire.
It is unusual because it has two entrances on different levels. They lead to the dzong which is two storeys high with the central tower in the centre of the courtyard. Along the four walls of the courtyard are the residences of the monks.
The central tower is older than the other buildings in the dzong. On a square in front of the dzong is the annual festival which
attracts many visitors from near and far. A mountain slope at one side of the square serves as an open air platform for the visitors. At the other side of the square is a covered stage for the monks of the monastery. The platform on the mountain slope offers a grand view over
the square, the stage and the mountains behind. For three days the spectators watch the ritual dances performed on the square. The dances remind them of the magnificent stories about the rise of Buddhism in the country.
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Trashigang
Trashigang is situated in the east of the country. The town of approximately seven thousand inhabitants is perched between high mountains. In the past it was for many centuries an important junction of eastern trade
routes in the direction of Tibet. In the seventeenth century the first shabdrung incorporated the isolated eastern regions and united them with the rest of the country. He made Trashigang an administrative centre.
Since the late seventeenth century the entire eastern region was governed from here. Along the main road are several shops like a shoemaker and a hairdresser. In an outside bend of the road is a central plaza and parking area.
A large prayer wheel sits in the centre of the square. Along the square are shops and hotels. The main road crosses a stream on a large bridge near a chorten. A sideroad leads downhill past shops, bars, restaurants and trees to the local
dzong. It is situated on a high promontory and overlooks a confluence of the Drangme river and the Gamri river. The dzong has a popular tsechu or festival each year. It is the main attraction of the region.
The dzong was built in 1668 by the third druk desi as spiritual
and administrative centre for the entire eastern region. At the beginning of the last century the dzong was destroyed by a fire. It was rebuilt in only three years. Unlike other dzongs the administrative offices and the monastic buildings face
onto a single courtyard. It stages the annual festival which starts each morning with the unfolding of a huge thangka. It depicts an image of guru Rinpoche. During the festival the visitors sit close together along the edge
of the courtyard or they stand in the galleries all around the courtyard. Among the visitors are Brokpa women
from the regions of Merak and Sakteng. They walked several days on a small path along mountains and glaciers to visit the festival. For the occasion they visit the festival market in the avenue leading to the entrance of the dzong. If
there is no other opportunity they spend the night in the dzong. They rise early in the morning to watch the unfolding of the thangka and the dances all day long. Among all other visitors they wear distinctive clothes and speak a different
language.
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Literatur e
- Armington, Stan "Bhutan" edition in a series of travel guides by Lonely Planet
- Choden, Kunzang "Folktales of Bhutan" edition of the
White Lotus Press
- Dorji, Dr. C.T. "History of Bhutan based on Buddhism" edition
by Prominent Publishers
- Vries, Sjoerd de "Himalaya, in het spoor van het Tibetaans boeddhisme" special
edition in a series of travel guides by Dominicus
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