VII-Civics-Citizenship-Education-2023 PDF

 Department of School Education Ministry of Education and Skills Development Royal Government of Bhutan Thimphu -I- “Your parents, relatives, and friends would be very proud of what you have achieved. At your age, to have completed your studies is y...

 Department of School Education Ministry of Education and Skills Development Royal Government of Bhutan Thimphu -I- “Your parents, relatives, and friends would be very proud of what you have achieved. At your age, to have completed your studies is your personal accomplishment. Your knowledge and capabilities are a great asset for the nation. I congratulate you for your achievements. Finally, your capabilities and predisposition towards hard work will invariably shape the future of Bhutan. You must work with integrity, you must keep learning, keep working hard, and you must have the audacity to dream big.” - His Majesty Jigme Khesar Namgyel Wangchuck Published by Department of School Education (DSE) Ministry of Education and Skills Development (MoESD) Thimphu Provisional Edition: 2021 Copyright © 2023 Department of School Education, Ministry of Education and Skills Development (MoESD, Thimphu Copyrights reserved. No part of this book may be reproduced or transmitted in any form without prior written permission from the copyright holder. If there are any objections with regard to the use of pictures and photographs in this book, please contact DSE, MoESD, Thimphu ISBN: 978-99936-0-530-0 Cover & Layout design by: iBEST STUDIOS, Changzamtog, Thimphu Reprint 2023 -V-  Acknowledgement Advisor: 1. Mr. Kinga Dakpa: Director General 2. Mr. Wangpo Tenzin: Dean, CDC 3. Mr. Norbu Wangchcuk: Curriculum Specialist, Unit Head, Social Science Research & Writing: 1. Dr. Tandin Dorji: President, NRC, Paro 2. Dr. Kuenga Wangmo: Senior Fellow, Centre for Himalayan Environment and Development Studies 3. Dr. Yonten Dargay: Director, National Library & Archives of Bhutan 4. Mr. Needrup Zangpo: Executive Director, Bhutan Media Foundation, Thimphu 5. Mr. Tshering Tashi: Independent Researcher and Writer, Paro 6. Mr. Samten Yeshi Curator, Wangduechoeling Palace Project, Bumthang 7. Mr. Thukten Jamtsho: Curriculum Developer, REC 8. Mr. Karma Phuntsho: Training Developer, REC Consultation and Validation team: 1. Mr. Thukten Tenzin: Teacher, Chapcha MSS 2. Mr. Kinley Tenzin: Teacher, Chukha CS 3. Mr. Sonam Dukpa: Teacher, Bjishong CS 4. Mrs. Pem Eden: Teacher, Sherubling CS 5. Mrs. Pema Deki: Teacher, Changangkha MSS 6. Mrs. Sonam Choden: Teacher, Gongzim Ugyen Dorji CS 7. Mr. Jigme Thinley: Teacher, Shaba HSS 8. Mrs. Choki Wangmo: Teacher, Shaba HSS 9. Mr. Gyeltshen Wangdi: Teacher, Samtengang HSS 10. Mrs. Tshering Dema: Teacher, Bajo HSS 11. Mrs. Lungki Choden: Teacher, Drugyel CS 12. Mr. Pema Wangdi: Teacher, Damphu CS 13. Dr. Sonam Choki: Curriculum Developer, REC Proof Reading & Editing: 1. Mr. Needrup Zangpo: Executive Director, BMF Thimphu -VI-  Foreword We live in an interconnected global world. International historical trends and perspectives, types of governance, forms of civilization and culture influence the world order. Therefore, it is important for all citizens, including learners, to appreciate the worth of understanding History, and its impact on our present and future. Different historians share varied views about historical documents. Learners need to comprehend and explain the importance of learning History based on various views and perspectives. They should view History as a perspective-based study and be able to relate the impacts of civilization on today’s scientific and technological advancements. Moreover, learners must understand the significance of governance and appreciate diverse culture. Further, learners can avail the opportunity to learn how to write personal history as well. Thus, this book sets the foundation for the intermediate learners to understand History based on political, social, cultural and economic dimensions of high school History education. In addition, it will help them to appreciate the value of History in determining human identity and promoting peace and harmony. The textbook caters to the learners who have already made the beginning for study of History as a separate subject with appropriate text, learning activities, and informative illustrations. We are grateful to all our writers and reviewers from the Royal University of Bhutan, the Ministry of Education and colleagues from the Royal Education Council for their valuable contributions in making the text book relevant and stimulating for our learners. We hope that our teachers and learners enjoy teaching and learning History and contribute to the promotion of History education in the country. Tashi Delek! Kinga Dakpa Director General -VII-  Introduction History is the living past of humankind. It is an attempt made by the people through the centuries to reconstruct, describe, and interpret their own past. By informing about the past, history will justify the present and guide us through the future. History plays a critical role in developing our learners’ identity through the understanding of the subject from personal, national, and international perspectives. It deals with human interactions and social environment. History not only opens the door to the world outside in all its aspects, it also gives an opportunity to craft the historical processes through sources, historiography, and multiple interpretations. It encourages independent learning and research skills through activities like collaborative projects. Therefore, History aspires to assist learners in understanding the evolution of social, political, cultural, and economic conditions of the people and about the places and events from the past. It inculcates a sense of belonging that leads to unity, solidarity, and protection of oneself and others. -VIII-  Content Chapter One 1 Ancient Bhutan: Tracing the Country’s Earliest Roots through Material and Oral culture Chapter Two 9 Ancient Bhutan: Tracing the Country’s Earliest Roots through Ancient Names and Socio-Economic Life Chapter Three 17 Cultural Heritage: Bhutanese National Expressions Chapter Four 29 Pema Lingpa- A Spiritual and Cultural Luminary of the Soil Chapter Five 43 Jigme Namgyel: The Man of Destiny Chapter Six 51 Bhutan and British India: Bhutan’s Relations with Her Immediate Foreign Neighbour Chapter Seven 61 State and Government Chapter Eight 67 Civics and Citizenship -IX- Bhutan History Chapter One Ancient Bhutan: Tracing the Country’s Earliest Roots through Material and Oral Culture 1  Bhutan History Introduction Exploring our past is a valuable endeavour, especially in times of rapid change like today. It is important to study the changes in Bhutan’s human and natural landscape as well as ancient cultural linkages, trade, and the rise and fall of ideologies and personalities. Past events, as points of reference, inform the present while inspiring and guiding the future. There are several ways to study the past. Here, we will focus on the periods before the advent of Buddhism in Bhutan in the 7th century, which is generally accepted as the beginning of Bhutanese history. The events that signalled the arrival of Buddhism to Bhutan are the construction of Jampa Lhakhang in Bumthang and Kyichu Lhakhang in Paro by the Tibetan King Songtsen Gampo (c. 605-50). Historians have also called this period the ‘Early Diffusion’ and ‘Early History’ of Bhutan. Figure1.1 Paro Kyichu Lhakhang and Bumthang Jampa Lhakhang 2 Reprint 2023 Bhutan History The period before this is classified as the ‘Pre-historic Period’ of Bhutan. Prehistory concerns itself with the period of human existence before written records were available. It is, therefore, the story of the earliest hunter-gatherer ancestors and their journey to the diversity of human activities within a vast span of time. We use two approaches to understand the pre-historic period - the study of material culture and oral culture. Material culture includes artefacts and features that have been created, tempered, or used by humans. Oral culture includes the origin myths, local and national identity narratives, folk songs, stories, and ballads. Studying these cultures help us unravel our past and connect us to the past in an informed and useful manner. Material Culture Material culture refers to physical artefacts, resources and spaces that people use to define their culture. Examining material artefacts left behind by early humans, archaeologists create various ‘periods’ and ‘cultures’ to inform us about the socio-economic conditions of the past. For example, based on the materials with which artefacts are made, pre-roman antiquities were arranged into stone, bronze, and iron ages. The terms like Palaeolithic, meaning Old Stone Age, and Neolithic, meaning New Stone Age, were initially used to define periods. Later, they were understood as cultures representing pre-historic phases. Figure 1.2 Stone Adze One of the main clues about the pre-historic period of Bhutan is the discovery of artefacts and monoliths. Ancient artefacts and monoliths such as the namchag (stone adzes) and doring (megalith) owned by Bhutanese households have been discovered, indicating the presence of human civilisation during the Stone Age. The Bhutanese are great collectors of ancient artefacts. In our altar rooms and lhakhang, we often find namcha tari, fossilised 3 Reprint 2023  Bhutan History eggs, animal teeth, and stone utensils. Namcha tari is a stone iron axe, which the Bhutanese believe is a weapon of lha (god) and lhamin (demi-god) that had accidentally fallen from the sky during their battle. On earth, it is treasured as powerful yang (essence of wealth) and treasured in homes and passed down generations as an heirloom. Some of them are discovered by farmers from their fields or forests. A study on one of these stone adzes from Bhutan in the 1970s by Gale Sieveking, an employee of the British Museum, classified it as an artefact from the ‘late Stone Age’ with a suggested date of 2000-1500 BC. The study further remarked that similar stone tools are commonly found in the South Asian regions of Thailand, Myanmar, Yunnan, Vietnam, Malaysia, Indonesia and parts of India (Assam, Bihar, and Orissa). Similarly, several megaliths can be found throughout Bhutan. In Bumthang Dzongkhag alone, there are several of them: one within the current monastery complex of Kenchosum Lhakhang, another in Sumthrang Lhakhang, and a another between Ura and Tang. They are believed to have marked ancient political boundaries and used for ritual boundaries. Elsewhere in Nyidugkha and Tanabji in Dagana Dzongkhag, megaliths are believed to be Do Namkhai Kaw (rock pillars of the sky) and Do Kelpai Genthey (cosmic stone steps). Locals believe them to be self-arisen or self-created. None of these known megaliths has visible inscriptions. Unlike famous megaliths such as Ashoka’s pillar in India, which has inscriptions in several languages, our megaliths need further investigation. Figure 1.3 Nabji Lhakhang and monolith of the Lhakhang Only one megalith in Bhutan stands out because it holds a distinct story. It is the megalith of Nabji Lhakhang in Trongsa Dzongkhag. It is said that this pillar was erected in the eighth century by Guru Padmasambhava to mark the oath of peace between two warring kings. Although no legible inscription can be seen on the pillar, oral stories associated with it indicates an additional function of such megaliths. Irrespective of all such stories and beliefs surrounding monoliths, it is difficult to ascertain the actual reasons why they were erected or how their functions evolved. 4 Reprint 2023 Bhutan History Then there are fascinating man-made features in the landscape such as mounds, cliff and cave settlements, and other architectural ruins. At Umling Bangtsho in Lhuntse Dzongkhag, there are ruins of a nine-storey underground castle built by Bangtsho Gyalpo to hide from internal and external threats after he was exiled to Bhutan from Tibet by his brother. Its domed roof made of long and skillfully carved stone and large stone slab beds are unique to ancient and modern architecture. Figure 1.4 Underground castle of UmlingBangtsho Likewise, precarious cliff and cave settlements dot the northern parts of our country. There are Fact about Nabji Lhakhang many ruins of dzong, monasteries, limestone caves, and cliff settlements along the way to Nabji Lhakhang’s name derives from Lingzhi from Thimphu. The cliff settlement the term náboed, which means ‘taking located in the upper Thimphu valley at a place an oath’. In ancient times, King Sindhu called Pagoe Sham is particularly interesting. Raja and King Nawoche took an oath of Here, on a vertical cliff, a ledge no wider than non-violence against each other in the two metres and some 60 metres above the presence of great Guru Padmasambhava. ground is the spot of a settlement so obscure A monolith, bearing the handprints of that passers-by could easily miss it. both kings and Guru, was erected at this location where the present temple stands. Humans are generally good at attaching The stone pillar is known as nado (stone stories to ancient artefacts and features to of oath). make them relevant. We see this time and again with lithic tools, fossils, caves, rock art, and ancient ruins. The artefacts and features in the Bhutanese landscape tell us of a land filled with activities. These include making and using tools, marking boundaries, fighting, and building burial and ceremonial mounds. They include constructing secular and religious homes and leaving artistic expressions on rocks. 5 Reprint 2023  Bhutan History Oral Culture An oral culture is a form of human communication in which knowledge, art, ideas and cultural material is received, preserved and transmitted orally from one generation to another. The transmission is through speech or song and may include folktales, ballads, chants, prose or verses. The Bhutanese have always been great storytellers. Much of what Figure 1.5 Oral tradition we know about our ancestors and the environment in which they lived came to us through the use of various forms of oral transmission. We have rich oral histories in the form of folklores, belief narratives, songs, ballads, and origin myths. Oral cultures, especially of a place like Bhutan, which has had a fairly continuous experience of existence without any abrupt disruptions of colonisation, major wars, or natural disasters, are important. It means that there is continuity to our stories, no matter how many additions or omissions they may have had along the way. Therefore, Bhutanese have a strong connection to the past and a strong sense of belonging to the land. As discussed above, studying material culture from the past can shed light on events and places for which there are no written records. However, the insights are limited to how well-preserved the materials are and how well we are able to study the artefact or feature in question. Likewise, oral stories are a rich source of our past but are limited by the way they are preserved. Thus, preservation means the transmission of original stories from one generation to another. Sometimes, oral stories related to religious figures and events are written down. One of the earliest mentions of Bhutan in a story associated with people living beyond Bhutan is that of Prince Drimed Kunden (Vesantra) who was exiled to the wild mountains of northern Bhutan accompanied by his wife and two children. On their journey across the Jowo Durshing range, commonly known as Ri-Nag (Black Mountains), they met people living in different places. Upon reaching present-day Changra in Drakteng Gewog, Trongsa, the prince is said to have given away one of his eyes as a form of alms to a blind, old man. Changra was initially known as Chenrey (Clear Vision) after the story of Prince Drimed Kunden’s compassion and generosity. Similarly, on reaching the present-day Bubja village in Trongsa Dzongkhag, the family came across three people who asked for their children. The kind-hearted prince felt sorry for the people and gave away the children. Bubja village 6 Reprint 2023 Bhutan History was earlier known as Bu Drel (separated from children). Drimed Kunden and his wife continued their journey to Duri Hashang, which is still the name of the place located near the source of Mangde Chu. Some records refer to a Bhutanese monk called Tonpa, who was a royal preceptor Did you know? sometime during the 5th century AD in the palace of Pragjyotisa, the capital of the As per the Jataka tales, Drimed kingdom of Kamrup (present-day Assam). Kunden and his wife went across He later accompanied princess Amrtaprabha Punakha valley on their way to Duri of Kamrup to Kashmir when the princess Hashang. married prince Meghavahana of Kashmir. Drimed Kunden in later life The princess is said to have built a stupa and reincarnated as Buddha Shakya named it Lhotoenpa after the guru in his Thupa. own language. It can be safely presumed that Bhutan had received initiation to Buddhism much earlier than Tibet. Moreover, constant trade and raid must have brought the Bhutanese people into contact with the Assam-Bengal plains’ Buddhist people. Conclusion The account of the ancient period of our history is based on various available information, such as megaliths, artefacts, oral traditions, and records found in religious texts. Although it was not part of the major civilisations in the well-known river valleys, such as the Nile, Indus, Euphrates, and Hwang Ho, the Bhutanese civilisation dates back even before the 7th century, which is generally accepted as the beginning of Bhutanese history. Points to Remember ”” Buddhism started in Bhutan with constructions of Jampa Lhakhang and Kyichu Lhakhang. ”” Two approaches to understand the Prehistoric Period are the study of material and oral cultures. ”” Namcha Tare (Iron Stone Axe) is believed to the weapons of Lha (God) and Lha min (Demi-God). ”” The megalith of Nabji Lhakhang is only megalith in Bhutan as it holds a distinct story. ”” The story of Prince DremidKuenden and Bhutanese monk Toenpa are the evidences of early inhabitants in Bhutan. 7 Reprint 2023  Bhutan History Revision Questions 1. Define Pre Historic in your own words. 2. Give examples of the artefacts discovered which indicate the presence of human civilisation in Bhutan during the ancient times. 3. Differentiate between the Material Culture and Oral Culture by providing an example each with a special reference to the Buddhism. 4. Name the megaliths found in Bhutan. 8 Reprint 2023 Bhutan History Chapter Two Ancient Bhutan: Tracing the Country’s Earliest Roots through Ancient Names and Socio-Economic Life 9 Reprint 2023  Bhutan History Introduction Many historians believe that the mountain tribes to the north of the Buddhist heartland in India were referred to as Mon tribes of the Himalayan mountains. They included Bhutanese. It is important to know about the Mon tribes. To understand this, we need to study toponymy or the study of place names, their origin and meaning. Hence, it is important to understand the etymology or the origin of the name and how its meaning has changed throughout history to help us better understand Bhutanese history and geography. This chapter deals with the names our country has taken through the ages and socio-economic life of the early inhabitants. Bhutan had many ancient names, each with an underlying intention. They provide us with insights into how our neighbours and we perceived this land we now call Bhutan. Mon/Mon Yul/ Lho Mon Ri Dra Gie Yul Menjong Drukyul Lho Mon Tsenden Kha Zhi Köpijong Figure 2.1 Ancient names of the country Mon, Mon Yul and Lho Mon Traditional Bhutanese historians believe that mon is one of the earliest names given to our region. Mon is believed to be a derivative of the word mun, meaning darkness in Tibetan. From a Tibet-centric worldview, it was a reference to the dark southern lands of Buddhist Tibet that was socially unrefined and had not yet received the light of Buddhism. Other historians believe that the term is related to the Chinese word mán, meaning barbarians. 10 Reprint 2023 Bhutan History Either way, many agree that the name, as it applied to our region, referred to a time before Buddhism flourished in the areas south of Tibet. The Bhutanese do not use the old name mon anymore. However, groups of people in central Bhutan, still known as Monpa, believe that the word comes from manpa, meaning ‘old’ in central and eastern Bhutanese languages. This solidifies the claim that the Monpas are the earliest inhabitants of our land. Ri Drag Gi Yul For a long time, Bhutan remained in isolation from the rest of the world. Even the valleys were disconnected, cut off by the mountainous terrain, hilly slopes, and dense forests. The name Ri Drag Gi Yul (Country of Mountainous Terrain) was derived from its geographical features. The people were called Ri Dragpa. Lho Mon Kha Zhi Bhutan was also known for many centuries as Lho Mon Kha Zhi (the Southern Mon of Four Approaches). Historians referred it to the four gateways, namely Dungsamkha in the east, Pagsamkha in the south, Dalingkha in the west, and Tatsherkha in the north. Figure 2.2 Map of Bhutan showing the approaches of Lho Mon Kha Zhi Some believe that Lho Mon Kha Zhi was a conflation of the names Mon Kha Zhi and Lho Kha Zhi, where the former meant the four southern Mon approaches to Tibet, namely the four main Mon valleys of Paro, Bumthang, Kurtoe, and Tawang. Lho Kha Zhi, on the other hand, is believed to have begun in the 11th century as a clan appanage in western Bhutan. 11 Reprint 2023  Bhutan History However, the importance of the name lies in the impression of geographical and territorial unity it gave our country way before the creation of the nation state that we call Bhutan today. Menjong Khenpashing (Artemisia) YartsaGuenbup (Cordycep) Ola tsae (Orchid) Eto-Meto (Rhododendron) Figure 2.3 Examples of medicinal herbs found in Bhutan Another important name used for Bhutan is Menjong, the ‘land of medicinal herbs’. It is a tribute to our rich flora and botanical biodiversity and their abundance. In the Bhutanese traditional medicine system, which has its origins in Buddhist medicine or nangpai men, plants and minerals are vital ingredients for remedies. Tsenden Köpaijong Tsenden Köpijong means the ‘Country filled with Tsenden’. Tsenden refers to the coniferous tree, the Bhutan cypress (Cupressus corneyana), the national tree of Bhutan. Many old religious or secular institutions have old gigantic cypresses growing in their surroundings. It symbolises the socio-religious importance of the cypress. 12 Reprint 2023 Bhutan History Did you know? The national anthem of Bhutan begins with this epithet, Tsenden Köpi. Figure 2.4 Cypress tree Drukyul Drukyul means the land of the Thunder Did you know? Dragon. This name is popular with the Bhutanese today. We call ourselves the Zhabdrung Ngawang Namgyal established Drukpa. Druk or Thunder Dragon, and his seat in Bhutan and called the land Druk Gyalkhab or Thunder Dragon Druk, the people Drukpa, and the state Kingdom are interchangeable used to refer religion Drukpa Kagyud. to the country. Bhutan Interestingly, there is no evidence of our southern neighbours, including those from Assam, West Bengal, and Bihar using any of the names for Bhutan mentioned above. They referred to the people from the northern highlands as Bhoteas or Bhutias, a term still used to refer to the people of Tibeto-Mongoloid racial groups in parts of India. It is generally believed that before the 18th century, people living to the south of Bhutan did not have a specific name for the country. Some visitors, such as the two Portuguese Jesuits Father, Estevao Cacella and Joao Cabral, who travelled to Bhutan in the 17th century, referred to Bhutan as Cambirasi. No one knows the etymology of this term, although some believe it is a corruption of the term Lhokhazhi. Other onlookers and travellers from the south referred to the region to the north of Bengal as Bottan, Bottaner, Botton, Boutan, Bootan, Butan, Botenti, Pettent, Bhotanta, Porangké, Tobat, Thebet, Thibet, and Barontola. None of these names specifically referred to Bhutan until the latter half of the eighteenth century when a Scotsman by the name George Bogle 13 Reprint 2023  Bhutan History made the decisive judgment to distinguish the country from Tibet and designated the name Boutan to what he called the ‘Deb Raja’s country’. Scholars later tried to explain the etymology of the name by associating it to the Sanskrit term Bhotānta, which meant the ‘end of Bhota or Tibet, indicating that Bhutan was at the edge of Tibet but was never part of it. Others believe that it came from the term Bhū-uttan; bhū meaning land and uttan meaning elevated in Sanskrit. Yet, others argue that the main part of Bhutan is derived from the word bod for Tibet, and tan may have come from stan, which refers to land or ground, as in the case of Hindustan. These are all, however, educated speculations at best. Social Organisation Figure 2.5 Castle of Khoche clan at Bjoka, Zhemgamg Though civilisation began at different times in different parts of the world, they shared common features - raised children, earned a livelihood, made law, and practised religion. The social organisation of our early inhabitants constantly changed. Geographical barriers isolated one valley from another. Each valley formed one social clan or more consisting of several families ruled by a chieftain, who was the founder of the clan. It has also led to the development of different dialectic groups, each occupying different regions. 14 Reprint 2023 Bhutan History Economic Life Figure 2.6 Farming in ancient days The early inhabitants raised animals and moved from one place to another with herds of animals in different seasons. The highlanders moved with yaks to lower valleys in winter in search of pasture. They heavily depended on the forest and animals for their livelihood. Later, people explored much information on farming, which encouraged them to do agricultural work for their survival. Gradually, they developed better knowledge of a variety of seeds, crops, land, and water and tried different ways of agriculture like tseri (shifting cultivation). Besides farming, the families learned crafts work using different raw materials like bamboo, wood, metal, wool and nettles. Interaction among people gradually increased, and they learned to trade with one another following the barter system. The most exciting fact was that trade was developed later with neighbouring countries like Tibet and British India. Conclusion Names of the country have evolved, just as languages and other forms of culture do, through ages. Today, our country is popularly known to the outside world as Bhutan and to ourselves as Drukyul. The early settlement has a significant impact on the present world. The government, law and permanent settlement are the direct results of the early settlement. 15 Reprint 2023  Bhutan History Since then, agriculture and animal husbandry were practised as a prelude to much of what is still prevailing in Bhutan. Approximately 80% of the population of Bhutan still depends on agriculture today. It is carried out intensively as a major economic activity in the country. Points to Remember ”” The study of the names of the places is called toponymy. ”” The oldest name of our country is Monyul. ”” Lho Mon Kha Zhi are Dungsamkha in the east, Pagsamkha in the south, Dalingkha in the west, and Tatsherkha in the north. ”” The geographical features and climatic conditions influenced the social organisation of the early inhabitants. ”” The main occupation of the early inhabitants was farming and animal husbandry. Revision Questions 1. Write different names of our country. 2. What was the main occupation of the early inhabitants? 3. Name the four gateways of our country. 4. “The geographical and climatic features of the country had greatly influenced the social organisation of the early inhabitant.” Justify the statement. 5. Is barter economy still practised in your locality? State reasons. 16 Reprint 2023 Bhutan History Chapter Three Cultural Heritage: Bhutanese National Expressions 17 Reprint 2023  Bhutan History Introduction Bhutan continues to keep its cultural heritage alive when many countries have lost theirs to the forces of globalisation. The dzongs and lhakhangs that dot the ridges, prayer flags that flutter on the hilltops, mask dances that we enjoy watching, dresses we wear, houses we live in, and food relish show Bhutan has a distinct cultural heritage. Bhutan’s identity is defined by the many tangible and intangible cultural heritage. Among them, art, architecture and crafts are among the more visible cultural elements. It lies at the core of Bhutanese life. Figure 3.1: Tangible heritage Figure 3.2: Intangible heritage Tangible heritage is Bhutanese culture that can be seen and touched, such as dzongs, houses, temples, art, and antiquities. Intangible cultures are those that can be recorded but cannot be touched or interacted with, such as traditional knowledge, social beliefs and practices, rituals, festive events, songs, dances, traditional music, dramas and oral traditions. 18 Box 3.1: Concept on tangible and intangible heritage Zorig Chusum Zorig means art and craft, where zo means the ‘ability to make’ and rig means ‘science or craft’. Zorig also encompasses architecture. It has been categorised under thirteen different areas. Therefore, it is popularly referred to as Zorig Chusum, the Thirteen Traditional Arts and Crafts. 18 Reprint 2023 Bhutan History Bhutan remained isolated for many centuries. The northern boundaries were closed by snow-clad mountains and peaks while the southern foothills were inaccessible due to dense malaria-infested forests. Therefore, the physical landscape played an important role in developing and evolving a distinct cultural heritage for Bhutan, which includes zorig. The spiritual traditions rooted in Buddhism and pre-Buddhist practices also influenced the emergence of Bhutan’s rich and vibrant cultural heritage. The Bhutanese have mastered zorig for many centuries. Many historical and spiritual figures of Bhutan were great artists, architects, and craftsmen who contributed to the advancement of the Bhutanese zorig heritage. Khandro Sonam Peldon from Wang Danglo in Thimphu, the consort of the Great Drukpa Kagyu Master Phajo Drukgom Zhigpo, was a highly skilled weaver of the 13th century. Drubthob Thangtong Gyalpo, who lived from the late 14th to mid 15th century, was a craftsman and an architect. He built eight iron chain bridges in Bhutan using iron extracted from the ores found in Bhutan. Similarly, Tertön Pema Lingpa was skilled in many crafts. He was a painter, an architect and a blacksmith. Even today, his works are visible in Pemaling, Tamzhing, Jampa Lhakhang, Kenchosum Lhakhang, and Mani Gonpa in Bumthang. As a young craftsman, he made iron frying pans and forged knives and swords which are revered as objects of worship. His masterpieces from the 15th century enriched the zorig heritage of Bhutan and contributed to the creation of a distinct identity for Bhutan. It also continues to inspire people outside Bhutan. Box 3.2: Patronage of arts and crafts Types of Zorig In Bhutan, there are broadly 13 types of zorig. Lhazo (painting) Bhutanese painting is greatly influenced by Buddhism. The paintings represent people’s beliefs, ideas, feelings, thoughts, aspirations, and the Bhutanese way of life. Traditional painters are referred to as lhadrip, which means ‘one who draws lha or higher beings’. Therefore, painters are believed to accumulate merit through their work. Another feature of Bhutanese painting is that paintings are not attributed to the painter but to the sponsor Figure 3.3: Lhazo (painting) or patron. Traditional painters are engaged in 19 Reprint 2023  Bhutan History mural painting (debri), statue painting, scroll painting (thangka), and wood painting. All traditional paintings, from the basic painting of the eight lucky signs to complex thangka painting, have Buddhist motifs right from. Jimzo (sculpture) Clay sculpture is one of the ancient crafts practised in Bhutan even before brass and other metal crafts. Like painting, the traditional craft of sculpture is mainly employed for making statues and ritual objects, using clay as the primary material. Sculpting religious objects is considered a spiritual act. Therefore, sculptors choose an auspicious day to start a sculpting work. Figure 3.4: Jimzo (sculpture) Pazo (carving) Wood is the most commonly used material for carving. Wood carving products in Bhutan are mostly altar, decorative items, traditional furniture, masks and dramnyen (Bhutanese lute). Woodblock carving, introduced in Bhutan by Tertön Pema Lingpa, led to easy reproduction of religious texts. Images are also carved on woodblocks. Stone carving and slate carving are also practised in Bhutan but they are not as popular as wood carving. Images of deities and religious inscriptions are carved on slate and stone. Figure 3.5: Pazo (carving) Shag zo (woodturning) Shag zo is another ancient craft of Bhutan. It is still vibrant and is part of the country’s material culture. A shag zo craftsman is known as shagzop. Unlike other crafts that are found in almost every part of the country, this shag zo is limited to the people of Trashi Yangtse 20 Reprint 2023 Bhutan History and Kengkhar in Mongar. Shagzops of Trashi Yangtese are well known for wooden bowls and cups, whereas the shazops of Kengkhar are known for making wine containers called jandom. Shagzops are skilled in making a variety of bowls, plates, cups, and containers from a variety of wood. Wooden cups made from special burls known as za are expensive collectors’ items. Figure 3.6: Shag zo (woodturning) Lugzo (bronze casting) Bhutan has a long history of bronze casting. The history of lugzo is mainly associated with Zhabdrung Ngawang Namgyal, who invited Newari artisans from Nepal to cast statues and bells, cymbals, vases, sertog (pinnacle for the roof) and other religious objects in the 17th century. The remains of a foundry for bronze casting can be seen in Punakha Dzong today. Figure 3.7: Lugzo (bronze casting) Daezo (paper making) Also known as shogzo, daezo has been in Bhutan for several centuries. The craft of making desho paper from the bark of daphne plan can be traced back to the 8th century. It is said that the people of Bumthang exported desho to Tibet and bartered it with other goods. This tradition is not widespread and is mainly confined to Trashi Yangtse. In the past, desho, which is said to last for hundreds of years, was used mainly for writing religious texts, legal documents, and Figure 3.8: Daezo (paper making) letters. 21 Reprint 2023  Bhutan History Tshemzo (embroidery and applique) The basic art of tailoring or tshemzo is making garments. However, the complex form of tshemzo is embroidery (tshemdrup) and appliqué (lhemdrup). The art of embroidery and appliqué is believed to have beeen introduced in Bhutan by Drung Damcho Gyeltshen, the secretary of Zhabdrung Ngawang Namgyal in the 17th century. Traditionally, monks practised embroidery and appliqué to make religious products such as thangka and thongdrol. The Figure 3.9: Tshemzo (embroidery and applique) craftsman also makes tshoglham (traditional boots). Thagzo (weaving) The biography of Phajo Drukgom Zhigpo mentions his consort, Khandro Sonam Peldon, as an expert weaver. Tertön Pema Lingpa also seemed to have mastered the art of weaving. The Bhutanese weavers use backstrap looms, horizontal frame looms, fixed horizontal frame with backstrap and card looms. In the past, people used yarn from sheep wool, yak hair, and nettles as materials for weaving. The primary fibres used today for weaving are raw silk, cotton, and acrylic imported mainly from India. Earlier, eastern Bhutan was well known for weaving skill. Today, this Figure 3.10: Thagzo (weaving) craft has widely spread throughout Bhutan. Shingzo (woodwork) The masterpieces of Bhutanese architects and carpenters can be seen in the dzongs, lhakhangs, palaces, and bridges of Bhutan where woodwork forms a major part of the construction. Trulpi Zowo Balep is remembered even today as a great craftsman for his architectural ability displayed during the construction of Punakha Dzong in 1637. 22 Reprint 2023 Bhutan History Figure 3.11: Shingzo (woodwork) Dozo (masonry) Masonry is an old craft in Bhutan. The massive stonework of Choeten Kora and Chendebji Choeten and dzongs are fine examples that reflect the skills and artistic refinement of the Bhutanese masons. The people of Rinchengang village in Wangdue Phodrang Dzongkhag are well known for their skills as they produce one of the finest stone works in the country. Figure 3.12: Dozo (masonry) Tsharzo (bamboo and cane weaving) The basic materials used for tsharzo are cane and bamboo. They are used to make various containers such as bangchung, palang, chungchung, floor mats and mats for drying grains, rope, musical instruments like flutes, and matted bamboo for roofs and fencing traditional bows and arrows, and quivers. The people of Kangpara in Trashigang, Kengkhar in Mongar, and the Kheng region are known for their cane and bamboo craftsmanship. Figure 3.13: Tsharzo (bamboo and cane weaving) 23 Reprint 2023  Bhutan History Troeko (gold and silversmithing) The craft of gold and silversmithing is vibrant in Bhutan. Troeko craftsmen are called troekops. Troekops make ornaments such as earrings, finger rings, brooches and bracelets, and ritual objects like butter lamp cups and water offering bowls. Gilding is an art practised by the goldsmiths and silversmiths. Figure 3.14: Troeko (gold and silversmithing) Garzo (blacksmithing) The origin of blacksmithery in Bhutan can be traced back to the 14th century when Drubthob Thangtong Gyalpo (1385-1464) visited Bhutan and built eight iron chain suspension bridges using iron extracted from ores found inside the country. Barshong village in Trashigang, Woochu in Paro and Chakorla in Thimphu are known to be places from where iron ore was extracted. Blacksmiths made swords, knives, locks, horseshoes, spades, ladles, pots and pans. Figure 3.15: Garzo (blacksmithing) Even today, knives made in Woochu are in great demand. Art It is difficult to draw a clear line between art and architecture. They are differentiated by their function only. Architecture is viewed as having a practical function, while art is mostly created for an aesthetic purpose. Art is an expression of human creative skills and imagination, normally in a visual form. It can be divided into three major categories. They are fine arts, applied arts, and performing arts. Some examples of fine arts are painting, sculpture, and drawing, while applied arts include photography, ceramics, and design. Performing arts include dance, drama, and music. 24 Reprint 2023 Bhutan History Architecture Architecture involves creating tangible structures and buildings that are beautiful based on creativity and human expression. It is categorised as an applied art. Types and Features of Bhutanese Architecture Architecture in Bhutan fulfils not only the Did you know? spiritual requirements but also functional and economic needs. Architecture is part of During the olden times, the residences of zorig. The Bhutanese architecture combines the nobilities had jabzhi roof – a square dozo, shingzo, parzo and lhazo. structure with a pitched roof placed on the main roof. The Bhutanese architecture can be categorised into religious architecture and secular architecture. The distinct features Did you know? of religious architecture can be noticed in dzongs, lhakhangs, choetens, and palaces. Traditional Bhutanese houses mostly have On the other hand, secular architecture is jamthok or drangim roof. represented by village houses. The most visible religious architecture is reflected in dzong while secular architecture can be seen in traditional houses. The distinct and easily noticeable differences between dzong architecture and secular architecture are presented in the table below. Religious structure Secular structure ”” Has a central tower called utse, which ”” Does not have an utse, courtyard, houses several temples. kemar, sertog, and gyeltshen. ”” Has one courtyard, sometimes two, ”” Roof is generally adorned with a surrounded by an outer structure that lhadar, a banner for the local deity. houses accommodation and offices. ”” Kemar, a red band, is painted around the external wall with a round motif at intervals. ”” Roof is adorned with a sertog (innacle) and gyeltshen (banner of victory). Table 3.1: Religious structure and Secular Structure 25 Reprint 2023  Bhutan History The traditional Bhutanese architecture is known for its unique features mainly because of the following reasons: ”” Architects plan in their mind and build all the structures without any written blueprint. ”” Construction is guided by an astrologer and accompanied by rituals at different phases. ”” Wood is used lavishly. ”” Uses dovetail technique without using any nail or screw. ”” Gentle tapering heavy walls of stone or rammed earth. ”” Windows are multi-storied trefoil shaped. ”” Timber roof is weighed down with stones. ”” Colourful floral, iconographic and spiritual paintings decorate the exterior and interior of the house. Timber roofs Trefoil shaped Lavish use of wood Colorful, iconographic and spiritual paintings Gentle tapering walls Figure 3.16: Features of Bhutanese Architecture 26 Reprint 2023 Bhutan History Crafts Like architecture, crafts are also an expression of human creativity, resulting in a tangible product such as jewellery, metal work, pottery, handloom, woodwork, and ceramics. Therefore, craft is considered applied art. Conclusion The Bhutanese art, architecture, and crafts contribute to the creation of a distinct Bhutanese identity. They reflect the expression of the Bhutanese way of life and values. With globalisation, zorig chusum is now appreciated and valued for its economic functions. It has become important to preserve and promote zorig chusum as a cultural heritage that the Bhutanese can take pride in and make Bhutan easily recognisable. Points to Remember ”” Bhutan’s identity is defined by many tangible and intangible cultural heritage. ”” Zorig chusum has been categorised under thirteen different areas. ”” Drubthob Thangtong Gyalpo built eight iron chain bridges in Bhutan. ”” Tertön Pema Lingpa’s masterpieces enriched Bhutan’s zorig heritage and created a distinct identity for Bhutan. ”” Art is an expression of human creative skills and imagination. ”” Bhutanese architecture can be categorised into religious architecture and secular architecture. ”” Traditional Bhutanese architecture is known for its distinctiveness. Revision Questions 1. Differentiate between Tangible and intangible cultural heritage of Bhutan. 2. Translate Zo Rig Chusum. Who Categorised it? 3. What are the 13 arts and crafts? 4. Define art, architecture and craft in your own words. 5. How many types of Bhutanese architecture are there? Name them. 6. Point out the distinct features of traditional Bhutanese architecture. 27 Reprint 2023  Bhutan History 28 Reprint 2023 Bhutan History Chapter Four Pema Lingpa: A Spiritual and Cultural Luminary of the Soil 29 Reprint 2023  Bhutan History Introduction Pema Lingpa is the most eminent native Bhutanese spiritual personality and a public figure in the history of Bhutan. He was a treasure discoverer, writer, artist, teacher, great mediator and public figure. His prominence as a religious figure spread beyond Bhutan to Tibet and other Himalayan countries during his lifetime and beyond. The works of Pema Lingpa have contributed to shaping Bhutan’s socio-cultural, political, and religious identity as a nation state. He stands out as a ‘Spiritual Father’ and a ‘Cultural Hero’ of Bhutan. Figure 4.1: Statue of Pema Lingpa The Prophecy Pema Lingpa’s birth was prophesied by Guru Padmasambhava in the 8th century. Accordingly, he was born as Lhacham Pema Sel, the daughter of Tibetan King Thrisong Deutsen and Queen Jangchub Drön. However, she fell ill and died at the age of eight. She received many teachings from Guru Padmasambhava before her demise. Before Lhacham Pema Sel passed away, she requested Guru Padmasambhava to foretell her future rebirths. At her request, Guru Padmasambhava prophesied that she would have five impure rebirths and five pure rebirths, after which she would be reborn as a handsome and medium built boy by the name Pema in the Iron Horse Year in a village called Chel. Parental background Pema Lingpa was born at Baribrang above the village of Chel located on the slope between Mebar Tsho and Kunzang Drak in Tang, Bumthang. He was born on the 15th day of the first month of the Iron Horse year, corresponding to 1450 CE, to mother Pema Drolma and father Dhondup Zangpo. His father came from Sumthrang Chöje lineage of Ura, a direct descendent of the Nyö clan of Tibet. His mother Pema Drolma was a herder. His birth was marked by auspicious signs such as rainbows shining for three days and a ray of light encircling the baby. At birth, Pema Lingpa was named Paljor. He was the eldest of nine sons. The conception of Pema Lingpa was preceded by his mother seeing auspicious dreams of the sun and the moon shining at the same time, girls dressed with ornaments singing and dancing to entertain her and a lady with a vase entering the crown of her head. Similarly, his father dreamt of drawing mandalas and the sky filled with scriptures. 30 Reprint 2023 Bhutan History Early Life of Pema Lingpa One year after the birth of Pema Lingpa, his mother gave birth to his brother Guru. It became inconvenient for his mother to breastfeed and take care of two sons. Therefore, he was entrusted to the care of his maternal grandfather, Yonten Jangchub, a blacksmith. At the age of three, he was taken to Mani Gonpa above Chel where his grandfather had a smithy. When Pema Lingpa was still an infant, Lama Chöying, the son and disciple of Tertön Dorji Lingpa (1346-1405), visited the family and prophesied that he would benefit the teachings and all sentient beings. The lama named the boy Ugyen Pema Lingpa. Right from his childhood, his grandfather trained Pema Lingpa in smithery. He also learnt sewing, carpentry and masonry. Pema Lingpa enjoyed child play of making miniature models of choeten, thrones and temples, erecting prayer flags, and writing scripts on leaves. He also simulated conducting rituals and performing ritual dances. Pema Lingpa was a bright child with the aptitude for self-learning without any formal training. He is said to have learnt Tibetan on his own. At the same time, he was naughty and hardly listened to others, even his parents. He had a huge appetite. His childhood behaviour earned him many nicknames from his parents and villagers. But people liked him all the same as he was helpful. As a young craftsman, he made iron frying pans, forged knives and swords. He received his first religious training from Lama Chodgen of Rimochen. Pema Lingpa married Lama Chodgen’s daughter, but the marriage did not last. So, he returned to his village to look after his dying grandfather. When he was looking after the temple at Mani Gonpa that he inherited from his grandfather, Pema Lingpa started to have visions and unusual experiences. Tertön Pema Lingpa and Discovery of Treasures Guru Padmasambhava foresaw power struggle in Tibet and the destruction of Buddhist doctrine all over Tibet. Therefore, he concealed many religious and sacred artefacts and prophesied that these termas or treasures would be rediscovered later at auspicious times by his tertön, his spiritual heirs. Guru Padmasambhava hid terma and entrusted them to guardian deities until their discovery. Further, it was prophesied that five Tertöns Kings (གཏེར་སྟོན་རྒྱལ་པོ་ལྔ་), 108 major tertöns, and 1,000 minor tertöns would be born to discover the treasures and contribute to the continuity of Buddhism. The term tertön is a combination of ‘ter’, which means treasure, and ‘tön’, which means to reveal. Therefore, the term tertön means treasure discoverer or treasure revealer. The treasures (ter/terma) that tertöns discover at a predetermined time 31 Reprint 2023  Bhutan History are religious and sacred artefacts such as religious texts, statues and ritual instruments. Pema Lingpa was one of the five King Tertöns, and the treasures he revealed consisted of both sater (earth treasures) and gongter (mind treasures). Sater is revealed from solid space such as cliffs, lakes, and temples. On the other hand, gongter is discovered based on a clue seen by the tertön in a dream, written in the sky or heard as a sound. Figure 4.2: Pema Lingpa’s discovery of Treasures The spiritual activity of Pema Lingpa as a tertön began in the summer of 1476 when he went into the woods behind the temple of Mani Gonpa to pick mushrooms. On his way back home, he fell asleep, where he sat down to rest. There, he was awakened by a voice and saw a monk in rags. The monk gave him a scroll and advised him to read it carefully and vanished. Pema Lingpa read the scroll, which instructed him to go to Naringdra at the bottom of the valley on the full moon night of the month, along with five companions, to fetch the destined treasure. On the full moon night, in accordance with the instructions in the scroll, he took five companions and went to Naringdra. At Naringdra, he fell into a trance, took off his clothes, plunged into the river’s deep pool, and reappeared with a chest containing a yellow scroll. No one could read the scroll. Therefore, it was transcribed using the alphabetical chart inside the casket and with the help from of a scribe from Ura. This event was followed by a vision of Khandro Yeshe Tshogyal, the consort of Guru Padmasambhava, giving him instructions on the ritual chants and steps for ritual dance. After this, his terma and rituals were displayed at Dungkarbi, a village near Mebar Tsho. The sacred dance of Khandro Dey Nga (Five Classes of Dakinis) was the first dance Pema Lingpa composed based on visionary instructions. 32 Reprint 2023 Bhutan History Did you know? There is belief that if we have deep devotion and offer prayers, we can see sacred images such as lhakhang, prayer flags, monks, and butter lamps in Merbartsho. Figure 4.3: Mebar Tsho, the burning lake His second act of treasure extraction happened in the same place. It was witnessed by a large crowd, including Thubpa Tashi, the Governor of Chokhor valley. The governor commanded that Pema Lingpa would be rewarded if he revealed terma and punished if he could not. This was a moment for Pema Lingpa to prove himself as a tertön and spiritual heir of Guru Padmasambhava. He lit a butter lamp and prayed that he may come out of the pool with treasures and the butter lamp still burning if he was a heart son of Guru Padmasambhava and drown if he was a devil. He then plunged into the deep pool holding the butter lamp. To the crowd’s amazement, he came out with a statue of the Buddha and a sealed kapala (skull), the butter lamp still burning. The deep pool came to be known as Mebar Tsho, the burning lake. After this event, the name and fame of Pema Lingpa spread far and wide. This led him to travel outside his village to other places in Bumthang and Kurtoe and beyond Bhutan to Samye and Lhodrak in Tibet to discover terma. Pema Lingpa’s life as a treasure discoverer is filled with many experiences of visions, dreams and trances. Pema Lingpa’s Influence on Buddhism Pema Lingpa contributed immensely to the establishment of sacred places, restoration of old temples, and building new ones. Mebar Tsho still continues to be a place of pilgrimage and worship. He built Pemaling temple in his village and Tamzhing temple, which became his principal seat. He restored many temples such as Jampa Lhakhang, Kenchosum 33 Reprint 2023  Bhutan History Lhakhang, Mani Gonpa, Chal Lhakhang, Chokhor Lhakhang, and Langmathil Lhakhang in Bumthang. The fund to build and restore these temples came from the gifts and offerings he received from his sponsors and disciples. These sacred places of pilgrimage and temples became the seats of learning from where Buddhism spread to the communities around it and ensured its continuity. In Tibet, Lhalung temple became the seat of his tradition as he received support and sponsorship from the prefects of Lhalung, who had administrative control of Lhodrak region. Even today, his reincarnations are referred to as Lhalung Sungtrul. Pema Lingpa also travelled to teach his disciples, who included the rulers of Gyantse, central Tibet and southeast Tibet, as well as Monyul, which is present-day Arunachal Pradesh. There are records indicating that as many as nine thousand people attended his teachings in Ney, Tibet. Figure 4.4: Tamshing Lhakhang, Bumthang Pema Lingpa was a writer. The texts he wrote and those he discovered run into many volumes. These texts influenced both the Nyingma and Kagyu schools of Buddhism in Bhutan and Tibet. This is best shown by the inclusion of the treasure teachings of Pema Lingpa, particularly the liturgical literature and chants in the liturgy of the Drukpa Kagyu sect of Buddhism. 34 Reprint 2023 Bhutan History Figure 4.5: Ging Chham Figure 4.6: Tsholing Chham Pema Lingpa composed religious dances. Peling Did you know? Tercham, the sacred dances of Pema Lingpa, such as Pedling Gingsum, Ging and Tsholing, and Khandro Ging and Tsholing Cham show Guru Dey Nga are performed all over Bhutan during Padmasambhava’s glorious Copper- tshechus. These sacred dances have contributed to coloured Palace - Zangdopelri. the propagation of Buddhism as people watched them with devotion. Pema Lingpa and his descendants were respected and influential. They emerged as leading religious nobilities. Through a line of incarnations, the transmission and spread of the Pema Lingpa tradition was ensured. Lhalung Sungtrul Jigdrel Kunzang Pema Dorji (1968- ) is the 11th reincarnation of Pema Lingpa. Similarly, Thugse Thekchok Tenpai Gyeltshen (1951-2010) is Figure 4.7: Khandro Dey Nga the 10th reincarnation of Pema Lingpa’s son Thugse Dawa Gyeltshen (1499-1592?). Gangteng Tulku Kunzang Rigdzin Pema Namgyal (1955- ) is the 9th reincarnation of Pema Lingpa’s grandson Pema Thinlay (1564- 1642). Pema Lingpa tradition, founded on Guru Padmasambhava’s teachings, flourished even during the time of Zhabdrung Ngawang Namgyal when many other Buddhist schools declined. These spiritual lineages of Pema Lingpa’s descendants continued to spread his teachings outside Bhutan as far as Kham, U-Tsang and Toe in Tibet. 35 Reprint 2023  Bhutan History Figure 4.8: Pema Lingpa incarnations. From the left, Gangteng Tulku, Lhalung Sungtrul and late Lhalung Thugse Rinpoches. Pema Lingpa contributed to and influenced the spread of Buddhism in many ways. As a tertön, he discovered numerous terma. As an architect, he built and renovated many temples. He was an artist and composed sacred dances, rituals and chants, and wrote many religious texts. He was also a painter and painted Buddhist iconography. He forged metalworks as a blacksmith, which are now religious and sacred artefacts. Contributions of other Tertön on Cultural and Spiritual Heritage of Bhutan Bhutan saw many tertöns before and after Pema Lingpa, native Bhutanese as well as spiritual figures from Tibet, who carried out their treasure discovery activities in different parts of Bhutan. Tshering Dorji and Ngawang Drakpa are two important native Bhutanese tertöns, who had close associations with Thugse Dawa Gyeltshen, son of Pema Lingpa. They were also connected to the same spiritual master Drubwang Rinchen Chödor, a prominent disciple of Pema Lingpa, who combined Nyingma and Kagyu teachings. 36 Reprint 2023 Bhutan History Ngawang Drakpa Ngawang Drakpa was born in a family of a lama in Sha Kunzangling in Wangdue Phodrang where Longchenpa established one of his eight spiritual seats. Since his childhood, he travelled to Paro to study under Drubwang Rinchen Chödor. He received most of his teachings in Bodmori in Paro, where his master built his hermitage. He excelled in meditation and was engaged by his teacher to teach other students. Ngawang Drakpa founded the monasteries of Bodmori and Nayphu in Paro. He revealed treasures mostly from Kyichu, Chumophu, and Taktshang in Paro and only on one occasion from Southern Tibet. The Figure 4.9: Neyphu monastery treasure he revealed from Kyichu Lhakhang is one of the Five Envoy statues of Guru Padmasambhava known as Kutshab Ter Nga that grants liberation merely upon seeing it. He reincarnated in the line of Nayphu Trulku. The ninth reincarnation of Nayphu Trulku Ngawang Sherdrup Chokyi Nyima (1980 - ) resides in Nayphu Monastery and gives teachings and empowerments in different countries. His father is from Yagang Pirbi, Mongar, and his mother is from Thegchen Norbugang, Punakha. Tshering Dorji Tshering Dorji was born in lower Paro in an ordinary family. He was a notorious youth with a bad temper and disliked even by his parents. He spent most of his time killing, fishing, hunting and stealing. The turning point in his life happened when he and his friend stole a cow and slaughtered it to find a calf inside. Coinciding with this incident, the death of his mother also influenced him to take the spiritual path and took refuge in Drubwang Rinchen Chödor. Tshering Dorji was appointed as a tantric master in Medri located in lower Paro by Thugse Dawa Gyeltshen and Drubwang Rinchen Figure 4.10: Dongkarla Gonpa 37 Reprint 2023  Bhutan History Chödor. He also travelled on a few occasions to Sikkim and Tibet. Guided by prophetic visions, he discovered Dzogchen texts from several places in Tibet and Paro. Tshering Dorji was responsible for establishing Dongkarla Gonpa in Paro as his main seat to spread his teachings. Even today, the seat continues to be an important sacred place of pilgrimage. Both Tshering Dorji and Ngawang Drakpa contributed to the spread of the Dzogchen tradition, which was merged with the Pema Lingpa tradition and then ultimately absorbed into the Drukpa school. Bhutan was also blessed by the visits of many spiritual masters and tertöns. Some of them who are remembered even today are Sherab Mebar, Dorji Lingpa, Karma Lingpa, and Drukdra Dorji. Sherab Mebar Sherab Mebar came to Bhutan from Tibet. He is remembered for revealing treasures from Nup Tshonapatra lake in Haa. Figure 4.12: Ugyen Guru Lhakhang, Paro Figure 4.11: Tertön Sherab Mebar Tertön Sherab Mebar is mainly associated with Did you know? Ugyen Guru Lhakhang in Pangbisa, Paro, where uthoe (skull) is preserved. One of the pair of rolmo Tertön Sherab Mebar extracted nga (cymbal) he discovered is still preserved as a sacred (drum), dung (long horn), and rolmo artefact in Rinpung Dzong. It is displayed for public (cymbal), from Nub Tshognapatra viewing on special days. lake. 38 Reprint 2023 Bhutan History Dorji Lingpa Dorji Lingpa came to Bhutan from Tibet. He was active in western Bhutan and Bumthang. His son Choenying Gyamtsho, who inherited the monastery in Lingmukha, Punakha, established several lineages. Among his descendants are the family of Ugyen Choling in Tang, Bumthang. One member of the family, Tshokey Dorji, became Tongsa Penlop in the 19th century. The family of Ugyen Choling uphold Kangso and Lama Kadu ritual treasures revealed by Dorji Lingpa. These rituals are performed during the annual festival of Jampa Lhakhang at Chökhor, Bumthang, as well as in some parts of western Bhutan. Figure 4.13: Tertön Dorji Lingpa Drukdra Dorji Figure 4.15: Truelku Ugyen Droduel Thinley Kunchab, the Figure 4.14: Image of Tertön Drukdra Dorji reincarnation of Tertön Drukdra Dorji 39 Reprint 2023  Bhutan History Tertön Drukdra Dorji visited Bhutan and travelled to Chumophu Did you know? in Paro, Tandin Ney and Tselung Ney in Thimphu, Passang Amai Ney in Chukha, and many other sacred places and discovered Taktikothi, Chhukha, treasures. He was active in the first half of the 18th century is known initially during the eighth Desi Druk Rabgay (1707-1719). His greatest as Tathel, meaning contribution to Bhutan is his prophecies for the benefit of Bhutan’s horse’s footprint. king, country, and people. Trulku Ugyen Drodul Thinley Kunchap, The horse belonged the reincarnation of Tertön Drukdra Dorji, was born in 1999 in to Tertön Drukdra Phobjikha in Wangdue Phodrang. Today, he resides at Sangchen Dorji. Chokhor Buddhist College in Paro to pursuing his Buddhist studies. Karma Lingpa Tertön Karma Lingpa was a Tibetan. One of the terma texts he revealed was Bardo Thoedrol, known to many as the Tibetan Book of Dead. Literally, thoedrol means ‘Liberation through hearing’, and bardo means ‘intermediate state between death and rebirth’. Therefore, Bardo Thoedrol means ‘Liberation through hearing about the intermediate state between death and rebirth’. Tertön Karma Lingpa did not visit Bhutan, but Bardo Thoedrol greatly influenced Bhutan and the Himalayan region. In Bhutan, it is passed down mainly through the line of Lhalung Sungtrul and Thugse. Bardo Thoedrol is read for the dead to help their consciousness tide over the intermediate state and get a good rebirth. People also read it to prepare for death. During tshechus, Bardo Thoedrol is dramatised through Raksha Mangcham dance or the Dance of Judgement. The Bhutanese criminal trial system is believed Figure 4.16: Image of Tertön Karma Lingpa to have been influenced by Volume Ma of Bardo Thoedrol as it contains a detailed vision of the judgement of the dead. 40 Reprint 2023 Bhutan History Conclusion Bhutan was blessed by the activities of the King Tertöns and many major and minor tertöns. Their contributions and legacies have enriched the socio-cultural and religious life of the Bhutanese. The temples and monasteries they established continue to be seats of learning and places of pilgrimage. The terma texts and artefacts continue to inspire people to practise Buddhism. In modern times, their contributions have become attractions for tourists and pilgrims from outside Bhutan. Of all the tertöns, the legacies of Pema Lingpa continue to gain prominence in Bhutan. The Bhutanese understand his timeless contributions in Bhutan’s socio-cultural, political, and religious development to build a rich and unique identity. He is the best example of a native Bhutanese spiritual figure. Points to Remember ”” Tertön: The term tertön is a combination of two words – ‘ter’, which means treasure, and ‘tön’, which means to reveal. Therefore, the term tertön means treasure discoverer or treasure revealer. ”” Terma: Terma refers to treasures hidden by Guru Padmasambhava and entrusted to guardian deities until their discovery. ”” Types of ter: There are two types of ter. They are sater (earth treasures) and gongter (mind treasures) ”” Tertön Pema Lingpa: Tertön Pema Lingpa was one of the five King Tertön who was prophesised by Guru Padmasambhava. ”” Birth and early life of Tertön Pema Lingpa: Tertön Pema Lingpa’s parents saw auspicious signs before and during his birth. He was an extraordinary child. ”” Tertön Pema Lingpa’s treasure discovery: Tertön Pema Lingpa revealed both sater and gongter. ”” Tertön Pema Lingpa’s spiritual and cultural contribution: He was an architect, artist, writer, painter and blacksmith. 41 Reprint 2023  Bhutan History Revision Questions 1. According to Guru Rinpoche’s prophecy, how many lives will Lhacham Pema Sel live before being born as Tertön Pema Lingpa? 2. Describe the auspicious sign of the birth of Tertön Pema Lingpa 3. Compare your childhood with Tertön Pema Lingpa’s childhood. 4. Why did Guru Padmasambhava hide Termas and how did the Guru prophesise it be discovered? 5. Do you think it was wise on the part of Governor of the Chokor valley to force Tertön Pema Lingpa to extract treasures? If you were Tertön Pema Lingpa, how would you have reacted? State the reasons. 6. What were the contributions of Tertön Pema Lingpa, which helped in the spread of Buddhism at home and abroad? 7. Explain the term Bardo Thoedrol. 8. How did Bardo Thoedrol influence Bhutan and other Himalayan Region? 42 Reprint 2023 Bhutan History Chapter Five Jigme Namgyel: The Man of Destiny 43 Reprint 2023  Bhutan History Introduction Jigme Namgyal was the first modern national hero of our country. He lived at a time when the nation was divided and people were constantly fighting with one another. History credits Jigme Namgyal for uniting our people, ending countless civil wars, petty rivalries, and laying the groundwork for lasting peace. In particular, he is remembered for laying a strong foundation for the Wangchuck Dynasty. Family Origins Jigme Namgyal was born in 1825 in Khethangbi Naktshangi in Lhuntse. His father, Pila Gonpo Wangyal, was the twelfth descendant of Terton Pema Lingpa (1450-1521) from the Dungkar Choje family. Jigme Namgyal’s mother was Sonam Pelzom, the daughter of one of Pila’s subjects at Jangsa in Lhuntse. Did you know? Khedrup Kuenga Wangpo’s (Tertoen Pema Lingpa’s son) great grand son Choeje Taphel established Dungkar Choeje family. Figure 5.1: Dungkar Naktshang Jigme Namgyal had at least six names. When he was born, his parents called him Samdrup. As he grew up, he was given the name Jigme Namgyal. In history, he is popularly known as Deb Nagpo. The British referred to him as Black Regent, because he had a dark complexion, wore a black gho, and rode a black horse. In a thram (record) in Chungey Gonpaii , he is referred to as Kusho Nagpo Gongsar Jigme Namgyal. His choeming (religious name) was Drimi Sherab. 44 Reprint 2023 Bhutan History Pila Gonpo Wangyal was a descendant of Dungkar Choje. He was described as a strong, intelligent, and educated man. At the age of fifteen, he went to Gangteng Gonpa in Phobjikha and studied under the Fourth Gangteng Trulku Tenzin Sizhi Namgyal (1759-1790). From there, he went to Tibet to study in Lhalung Monastery under Peling Sungtrul Tenpai Gyaltshen. After his studies in Lhalung, Pila returned home. At that time, Zhabdrung Thugtrul Jigme Drakpa II (1791-1830) was in Punakha. As Pila’s cousin Tenzing Chogyal was married to the Zhabdrung’s sister, he was part of the escort during the conflict of 1809. After several years at the court of Zhabdrung, he returned to Dungkar in Kurtoe. He married twice. His first wife was Lhadon, the sister of Gangteng Trulku Tenzin Sizhi Namgyal (1759-1790). The couple took charge of the household of Dungkar, but shortly she passed away. Then, Pila married Sonam Pelzom with whom he had five children. Jigme Namgyal was born in 1825 as their third child. His two elder brothers were Dorje and Dungkar Gyaltshen. His younger sisters were Tshering Doma and Yudron. Box 5.1: Background on Pila Goenpo Wangyel Character So far, no photo of Desi Jigme Namgyal has been found. The only visual representation of him is a fresco at Chugney Gonpa in which he is depicted as a monk wearing the tendrel uzha. The British described him as a man of average height with dark skin. Bhutanese historians say he had a strong, athletic appearance, which earned him the reputation of being invincible. Buli Lam Dorji met Jigme Namgyal when the latter was 15 years old. According to the lam’s description, Jigme Namgyal was a remarkably intelligent man. Bhutanese history remembers him less as an administrator and more as a soldier, who was both feared and respected by people. Figure 5.2: a fresco of Jigme Namgyel at Chugney Goenpa 45 Reprint 2023  Bhutan History Early Career Not much is known of the young Jigme Namgyal, who lived in Dungkar until the age of 15. Oral accounts describe his early life like a fairy tale, filled with dreams and visions. He was believed to be a man of destiny. Unlike his father, there is no record of him studying under a lam or going to Tibet to study. In 1840, he travelled to Trongsa. He wanted to enroll either as a monk in the Trongsa Dzong or serve as a garpa (common retainer) at the court of Trongsa Ponlopiii. (governor of Trongsa). Oral stories recount how he made his journey to Trongsa, spending three to four months in Naro Gup’s house in Bumthang looking after his sheep and cattle. Like many political leaders of his time, Jigme Namgyal started his career as a garpa at the court of Trongsa Ponlop Tamzhing Choje Ugyen Phuntsho. He rapidly rose the career ladder. In 1843, Tamzhing Choje Ugyen Phuntsho was succeeded by Wangchen Dorji (alias Tshokey Dorji). Jigme Namgyal continued to serve in the same court. Soon, he won the trust of Ponlop Tshokey Dorji. In 1843, Jigme Namgyal became the zingup (attendant). Three years later, he occupied the posts of zimnang (junior chamberlain) and darpon (chief of attendants) at the same time. In 1848, Trongsa Ponlop appointed him as the inner zimpon (chamberlain). Later, he was promoted as Ponlop’s Tshongpon (governor’s merchant). Trongsa Tshongpon The tshongpon’s job was to travel to the trade marts in towns along the Tibetan frontier, where he bartered Bhutanese products for Tibetan goods. During one such trip in around 1847, he met his future wife, Pema Choki, the daughter of his first master, Trongsa Ponlop Ugyen Phuntsho. At the time, she was living in Lhalung with her brother, Lhalung Trulku Kunzang Dorje Tenpe Nyima (1843-1891), the eighth Peling Sungtrul. Trongsa Zimpon In 1848, at the age of twenty-three, Jigme Namgyal was promoted to the post of Trongsa Zimpon. He returned to Dungkar for the first time after becoming zimpon. While in Dungkar, he received complaints that Lhuntse Dzongpon was vicious. True to his character, Jigme Namgyal did not waste time to oust the dzongpon. In the same year, Punakha Dzong was destroyed by fire. The following year, the Central Government summoned labour from all the dzongkhags to carry out the reconstruction of the dzong. 46 Reprint 2023 Bhutan History Like the other ponlops, Trongsa Ponlop sent men from the districts under his jurisdiction to Punakha, led by Zimpon Jigme Namgyal. Trongsa Ponlop’s jurisdiction included Trongsa, Bumthang, Zhemgang, and Lhuntse. This was his debut in state politics. By then, Trongsa Ponlop was one of the most powerful leaders in the country. The feuding dzongpons of western Bhutan turned more and more frequently to Trongsa for military support and mediation. That year, many nyagoes (strong men), dzongpons, and ponlops gathered in Punakha. During breaks from work, strong men competitions were held, in which Jigme Namgyal emerged victorious. Against the advice of Jigme Namgyal, Trongsa Ponlop visited Punakha to see the progress of the dzong reconstruction. During the visit, Zimpon Jigme Namgyal was on high alert and successfully prevented an assassination attempt against his master. The attempt took place in the Thang Dzong where a meeting among high officials was held. Sensing danger, Jigme Namgyal stationed himself near the door. When he noticed his master trembling with fear, he immediately stormed into the hall. With one hand holding his master and the other a sword, he safely rescued Trongsa Ponlop. The officials who had hatched the assassination plot did not dare confront Jigme Namgyal as he had already earned the title of nyagoe by then. Subsequently, Trongsa Ponlop and Jigme Namgyal returned safely to Trongsa. The ponlop was so grateful to Jigme Namgyal for saving his life that, as a token of gratitude, he promised to make Jigme Namgyal his successor before his son Tsondru Gyaltshen. As an immediate reward, Jigme Namgyal was appointed as Lhuntse Dzongpon. Trongsa Dronyer In 1850, civil strife broke out as officials from the east gathered in Mongar in an attempt to forcefully oust Trongsa Ponlop. Until then, Trongsa Ponlop did not have absolute control over the entire Sharchog Khorlo Tsibgye (eight eastern districts). Jigme Namgyal was 25 years old at the time. He was promoted to the post of Trongsa Dronyer (guest master of Trongsa) before he was sent to Mongar to quell the protest. Jigme Namgyal trekked to Mongar, suppressed the rebellion, and took over four dzongkhags of Trashi Yangtse, Dungsam, Zhongar, and Trashigang. In addition to securing the allegiance of the dzongpons of the eastern dzongkhags, Jigme Namgyal made the subhas (Bhutanese officers in the south), who governed southern foothills, accountable to Trongsa Ponlop. By the end of the year, all areas east of Pelela were under the jurisdiction of Trongsa Ponlop, making him the most powerful leader in the country. 47 Reprint 2023  Bhutan History Did you know? In 1851, a civil strife broke out in the central government. Chagpa Sangay became the 40th Druk Migthoe was the son of Muktsen, Desi, yet due to his differences with the monastic the local deity of Trongsa. That body and his inability to get along with the officials is why he possessed supernatural and people, a civil war broke out. As the central powers and was considered the government and the monastic body raised forces strongest man of Chakpa Sangay. to remove the desi, Trongsa Ponlop sent Jigme Namgyal to the west. Accompanied by Dungkar Gyaltshen and Kitsep Dorji Namgyal, Jigme Namgyal trekked to Punakha to remove Druk Desi. He was not successful, but he was able to weaken his enemy by killing their strongest man, Migtho, the nyagoeiv. In the meanwhile, Jigme Namgyal managed to escape to Trongsav. Eventually, Paro Ponlop Agay Haap managed to kill the desi by sending him a silk gho infected with smallpox. Trongsa Ponlop Although Tshokey Dorji had promised Jigme Namgyal the post of Trongsa Ponlop in 1850, a rumour was rife that Tshokey Dorji’s son would succeed him. Disappointed, Jigme Namgyal pretended to be unwell and lived in Laozhong, a village above Trongsa Dzong, for some time. After consulting his trusted men, Ponlop Tshokey Dorji named Jigme Namgyal as his successor for a term of three years, after which Tsondru Gyaltshen would take the post. Accordingly, in 1853, at the age of twenty-eight, Jigme Namgyal became Trongsa Ponlop. As Trongsa Ponlop, one of the first things Jigme Namgyal did was fulfill his root guru’s advice by building a west-facing image of Dechog (Skt. Chakrasamvara) in the Dechog Lhakhang. In addition, he installed a silver statue of Dorje Phagmo and held an elaborate consecration ceremony for it. Yet, soon, another civil strife broke out in the central government. This time, it was between the 41st Desi Barchung, alias Damcho Lhundrup, (r. 1852-1855), Jamyang Tenzing, and Kalyon Kasha. Ponlop Jigme Namgyal marched to Punakha and settled the dispute. For his contribution to mediating the dispute, Trongsa Ponlop was allowed to retain the land taxes and four loads of coins from the east. Unlike other ponlops, he was not required to send them to Punakha since then. In addition, he was given the power to freely appoint the dzongpons of the eastern region. Because of political instability and constant civil strife, people were not happy and longed to lead a peaceful life. Jigme Namgyal came as a saviour, establishing a stable government and giving Bhutan a political identity. He consolidated power and emerged as the national hero, and laid a solid foundation for the Wangchuck dynasty. 48 Reprint 2023 Bhutan History Conclusion Jigme Namgyal had dreams and visions. Therefore, he was considered as man of destiny. He devoted 38 years of his life to unifying the country and laying the foundations of a unified Bhutan. He was an intelligent, courageous and loyal son of this land. We remember him for the many battles he fought and for his political sharpness. i Pila constructed the Khethangbi Naktshang. It was known as Pila Naktshang. Today, it is known as Jigme Namgyal Naktshang. The gonpa still holds the ritual objects he donated, which are registered in the thram ii under his choeming or religious name, Drimi Sherab. The caretaker of Chungey Gonpa said that Jigme Namgyal was ordained as a monk and, as per the monastic tradition, was given the name Drimi Sherab. It is said that before venturing out, he planted a tree and wished that if he was iii destined to become a successful garpa or a monk, let the tree grow healthy. If not, let it die. Today, this tree thrives in Dungkar. Desi Chagpa Sangay’s strongman was Migthoe. Migthoe’s mother was from iv Tangsibji in Trongsa, and he settled in the western region after marrying a woman from Laptsakha. When Jigme Namgyal and Migthoe met on the battlefield, Jigme Namgyal told him that it was not his responsibility to defend a land he was not born in. Migthoe retorted, ‘A dog barks from where it is fed.’ When words fell on a deaf ear, Jigme Namgyal, Dungkar Gyaltshen, and Kitsep Dorji Namgyal waylaid him. One night, when Migthoe was walking home after his duty, the three pounced on him in an ambush and killed him. v Avoiding the traditional route, the three returned home through Gasa and Phuma Jangthang. Zhabdrung Jigme Norbu (1831-1861) helped the three by sending sixty of his attendants as escorts up to Gasa. Unfortunately, on the way back from Gasa, Desi Chagpa Sangay’s men killed all sixty attendants. The escorts were resting in Kabisa when the Desi’s men set the house on fire. Trongsa Dronyer and his party travelled via Laya and stopped briefly at Lhalung before descending to Trongsa. Box 5.2 49 Reprint 2023  Bhutan History Points to Remember ”” Jigme Namgyel was born in 1825 in Khethangbi Naktshang in Kurtoe ”” At the age of 15, Jigme Namgyel began his career in the court of Trongsa Poenlop ”” In 1848, at the age of twenty-three, Jigme Namgyel was promoted to Trongsa Zimpoen ”” Zimpoen Jigme Namgyel was rewarded the post of Trongsa Poenlop in 1853 Revision Questions 1. List down all the names acquired by Jigme Namgyel. 2. Account for Jigme Namgyel’s journey from Lhuntse to Trongsa. 3. Fill in the following table with reference to the posts held by Jigme Namgyel. Year Age Post 1843 15 Garpa (Common retainer) 4. How did young Zimpon Jigme Namgyel win the good will and trust of his master in 1850? 50 Reprint 2023 Bhutan History Chapter Six Bhutan and British India: Bhutan’s relation with her immediate foreign neighbor 51 Reprint 2023  Bhutan History Introduction Bhutan went through difficult times for 200 years after the official announcement of the death of Zhabdrung Ngawang Namgyal in 1705 CE. Internally, there was political instability with endless conflict among the dzongpons and ponlops for the post of Druk Desi. Thus, the country was divided into several factions. Externally, the country came into contact with the British East India Company only in 1772. Since then, Bhutan had several contacts with them, which led to modern development. Battle of Cooch Behar Even as the internal instability plagued the country, Bhutan faced British India in the south time and again. The incident that brought Bhutan in contact with British India for the first time was over Cooch Behar. Figure 6.1: World map showing the location of Bhutan Causes of the Battle Cooch Behar had maintained a close link with the Himalayan neighbours sin