Bhutan Festival Etiquette

At various times throughout the year, annual festivals known as “Tshechus” take place around the country, but there are other festivals too. Tshechus are festivals extolling the great deeds of the Buddhist Saint, Padmasambhava, popularly known as “Guru Rinpoche” in our mountain kingdom. All of Guru Rinpoche’ s great deeds are believed to have taken place on the 10th day of the month, which is the meaning of the word Tshechu, and all Tshechus do in fact take place/begin on 10th days. All the districts, dzongs and a large number of villages in the east, hold annual Tshechus, which attract people from far and wide.
Tshechus are celebrated for several days (usually between three and five, depending on where taking place) and are the occasion for dances that are clearly defined in religious content. They can be performed by monks, laymen or gomchens and the repertory is more or less the same everywhere.
Certain Tshechus end with the veneration of a huge appliqué Thanka, called a “thongdroel”. The thongdroel is unveiled at dawn to bring enlightenment to all who view it. Festival goers believe that by simply viewing this thongdroel, they can be delivered from the cycle of birth and rebirth, which is the ultimate aim of Buddhism.
Some Tshechus also have a “wang”, a collective verbal blessing given by a high lama. Colored threads are distributed, and people tie them around their necks as witness to the blessing. Sometimes the wang is called “mewang” meaning “blessing by fire” which burns away their impurities.
Atsaras are clowns whose expressive masks and postures are an indispensable element in any religious festival. They confront the monks, toss out salacious jokes, and distract the crowd with their antics whenever the religious dances begin to grow tedious. Believed to represent Acharyas, religious masters of India, they are the only people permitted to mock religion in a society where sacred matters are treated with the highest respect. For a few days, these popular entertainers are allowed the freedom to express a formulaic challenge within an established framework that does not, however, upset the social and religious order.
Some religious festivals include only a few dances and consist mostly of readings from a particular text. On these occasions, villagers assemble in a temple and participate in the prayers while at the same time drinking strong alcoholic beverages. Each village takes pride in its annual religious festival, and any villagers who have gone to live in the city are expected to come back home for it. Such villagers will themselves sponsor a large part of the cost of mounting the festival.
For the Bhutanese, attendance at religious festivals offers an opportunity to become immersed in the meaning of their religion and to gain much merit. The festivals are also occasions for seeing people, and for being seen, for social exchanges, and for flaunting success. People bring out their finest clothes, their most beautiful jewelry, and enjoy picnics with abundant alcohol and meat. Men and women joke and flirt with one another. An atmosphere of convivial, slightly ribald good humor prevails.
Village festivals: Many small village festivals are held in the winter months. The weather is very settled across Bhutan at this time of the year. The clear blue skies and crisp air offer splendid opportunities for the committed photographer, especially for those using slide medium. Please contact Bhutan Wilderness Travels for dates/places of forthcoming winter festivals. A winter journey to seldom visited eastern Bhutan, with participation in such a festival, would be an unforgettable experience.
FESTIVAL ETIQUETTE

Festivals are religious events. The ground where they are held is purified and consecrated by lamas, so when you are watching a festival you are, in essence, on the perimeter of an outdoor religious ground. The conduct of the onlooker should be governed with this in mind. The dancers, whether monks or laymen, are in a state of meditation. They transform themselves into the deities which they represent on the dance ground. They generate a spiritual power, which cleanses, purifies, enlightens and blesses the spectators.
With this in mind, it should be clear that obtrusive, disrespectful or discourteous behavior is out of place. Remember, too, that smoking is not permitted in public places in Bhutan. The dance ground is not a place to eat, drink, talk or laugh loudly at inappropriate times, flash cameras or intrude on the dance space. Common courtesy should rule one’s action when photographing dances or onlookers.
Festivals are not pageants or entertainment events. They are not held as tourist attractions. They are genuine manifestations of religious traditions thousands of years old which outsiders are given the privilege of witnessing. We would like to see that privilege retained, without in any way impairing or infringing on the beauty and sacredness of the ritual.
Please bear in mind that some past actions of unthinking visitors have caused shock and dismay to the local people. Any recurrence of such unfortunate events may lead to future restrictions on attendance at festivals. We hope that our tour members will always display courtesy, sensitivity and respect to the people of Bhutan who have welcomed them to attend these beautiful and sacred events, and will visibly demonstrate their respect by dressing as well as their circumstances permit on such occasions.

Bhutan Emptiness

What is emptiness?

Emptiness (shunyata) is the reality of the existence of ourselves, and all the phenomena around us. According to the Buddhist point of view, seeking reality and seeking liberation amount to the same thing. The person who doesn’t want to seek reality doesn’t really want to seek liberation, and is just confused.

If you seek reality and you think that it has to be taught to you by a Tibetan Lama, that you have to look for it outside yourself, in another place - maybe Shangrila! - then you are mistaken. You cannot seek reality outside yourself because you are reality. Perhaps you think that your life, your reality was made by society, by your friends? If you think that way you are far from reality. if you think that your existence, your life was made by somebody else it means that you are not taking the responsibility to understand reality.

You have to see that your attitudes, your view of the world, of your experiences, of your girlfriend or boyfriend, of your own self, are all the interpretation of your own mind, your own imagination. They are your own projection, your mind literally made them up. If you don’t understand this then you have very little chance of understanding emptiness.

This is not just the Buddhist view but also the experience of Western physicists and philosophers - they have researched into reality too. Physicists look and look and look and they simply cannot find one entity that exists in a permanent, stable way: this is the Western experience of emptiness.

If you can imagine that then you will not have any concrete concepts; if you understand this experience of physicists then you will let go of your worldly problems - but you don’t want to understand.

It seems to me that we twentieth century people are against nature, against reality, the very opposite of reality. Each moment we build up our artificial, polluted ego; we cover ourselves with heavy ego blankets - one, two, ten, one hundred blankets against nature, against reality. Modern life is the product of the intellectual mind, and we create it. The intellectual mind is superstition. We don’t understand reality, and the intellectual life that we lead keeps us far from reality.

So we don’t accept who we are. We are always looking to cover ourselves with thick blankets and say “this is me”. We hide our own reality and run away from natural beauty, completely neglecting it. By not touching our reality, our modern life becomes so complicated and we create problems with our superstition. We are like a spider spinning his web, climbing on his thread then falling down; climbing up again and falling down again. In the same way we build our own intellectual web, a way of life, that is so complicated, that doesn’t touch reality, that is so difficult to live in. This construction arises from our own mind and does not arise from anything else.

If I told you that you are nothing, you are zero, that you are nothing that you think you are, then you would be shocked. “What is this monk saying?” But what if I say that it is the truth! In fact you are non duality, non self existence. You do not exist, relatively or absolutely, as you think you do. If you really understood this then you would become more realistic and you would really gain satisfaction and peace. But as long as you hold on to the fantasy, concrete conception of yourself and project this wrong conception onto your environment, then no way will you understand reality.

In Western cities nowadays, you can see, the older you are the more problems you have. When we are young, not so many problems, but then there are drugs and sex, and eventually they become dissatisfying, then more depression, more depression. So, as your body becomes bigger and your brain becomes wider, you have more and more problems and become more and more depressed. The more money you have the more problems come. You can see this.
You only take care of your body, you never take care of your mind, and the result of this imbalance is depression. For most western people this is the case: only the body is reality and they don’t care about the existence of the mind, the soul, the consciousness. They don’t believe they can change their minds. They can change their nose through an operation but they don’t believe they can change thei And when you believe this then no way can you resolve your depression.

Our thoughts, our mind or consciousness are mental energy and cannot be localised in the body. It cannot be touched; it has no form and does not travel in time and space. We cannot touch it or grasp it.

What is important to understand is that the view you have of yourself and the view you have of your environment are based on your own mind; they are the projection of your mind and that is why they are not reality.

I will give you a good example. When a western man or woman looks for a girl or boyfriend, there is this research energy from both sides and when suddenly they see each other they make up an incredible story. “Oh, so beautiful! Nothing wrong inside or outside”. They build up a perfect myth. They push and push., the mind makes it all up. If they are Christian they say, “Oh, he looks just like Jesus. She looks just like an angel. So nice, so pure”. Actually, they are just projecting their own fantasies onto each other.

If she is Hindu, then he would say, “Oh, she looks like Kali, like Mother Earth, like my universal mother”…and if you are Buddhist you fold your hands and say, “Oh, she is a dakini and she is showing me the true nature of all things”. You understand? “When I am near her she gives me energy, energy. Before, I was so lazy, I couldn’t move, I was like a dead person. But now whenever I go near her I can’t believe my energy!” I tell you all this is superstitious interpretation. You think that she is your spiritual friend and all she does is really perfect, even her kaka and pee pee are so pure! Excuse me, perhaps I shouldn’t talk like this - I am a Buddhist monk! But when we speak about Buddhism, about reality then we have to speak practically, from daily life, about what is earthy, what we can touch and see, not just get caught up in concepts.

What I mean is this: you should recognise how every appearance in your daily lift is in fact a false projection of your own mind. Your own mind makes it up and becomes an obstacle to touching reality. This is why, our entire life, no matter what kind of life we have, it is a disaster. If you have a rich life, your life is a disaster. If you have a middle class life, your life is a disaster. If you have a poor life, your life is even more of a disaster! You become a monk and your life is a disaster. If you become a Christian your life is a disaster. A Buddhist, disaster… Be honest. Be honest with yourself.

In fact reality is very simple. The simplicity of the mind can touch reality, and meditation is something that goes beyond the intellect and brings the mind into its natural state. We have the pure nature already, this reality exists in us now, it is born with us… The essence of your consciousness, your truth, your soul is not absolutely negative, it does not have an essentially negative character. Our mind is like the sky and our problems of ego grasping and self pity are like clouds. Eventually they all pass and disappear. You should not believe, “I am my ego, I am my problems, therefore I cannot solve my problems”. Wrong. You can see. Sometimes we are so clear in our life we are almost radiating. We can have this experience right now. Now!
So it is wrong to think that we are always a disaster. Sometimes we are clean clear, sometimes we are a disaster. So, stay in meditation, just keep in that clean clear state as much as possible. All of us can have that clean clear state of mind.

Actually, maybe this is the moment to meditate. My feeling is to meditate now. So, close your eyes, don’t think, “I am meditating”, just close your eyes and whatever view is there, whatever view is there in your mind, just be aware. Don’t interpret good, bad. Just be like a light - light doesn’t think “I like this, I like that”. It is just a light. Whatever is in your consciousness, whatever experience, just be aware. That is all.

Whatever your experience at the moment, whatever your colour, whatever appearance is there, just stay aware. Be aware. If it’s black energy, then that black energy is clean clear. If it’s white energy, just feel that clean clear state. Be aware of whatever is happening. No interpretation … Don’t try to hold onto something or to reject something. By Lama Thubten Yeshe

Bhutan Glossary

Bhutan Holiday makers can’t find much in the way of Bhutanese phrase books on the web, so its quite possible that the following is the best resource available! Very, very few foreigners manage to learn more than a couple words of Dzongkha, National language of Bhutan and any effort will be sincerely appreciated. You might even get local prices at the hotel bar, especially if you can speak little local language.Hello = Kuzu Zangpo (La) - This is the basic greeting, regardless of time of day. “La” denotes respect and is extra polite.
Bhutan = Druk Yul
Thank you = Kadinchey
Yes = Ing
No = Men
Good luck = Tashi Delek
Delicious = Zhimbe If something is very delicious, say “Name Same Shimbe”.
How are you? = Cheu ga de be yoe?
I’m fine = Nga leshembe yoe.
I = Nga
My = Nga gee
I’m from America = Nga America le ein.
You = Cheu
Where are you from? = Chee ga tay le mo
A meal = Dto
Have you eaten? = Cheu dto zaigah
I’m hungry = Nga dto khe chi
Pretty girl = bum Jarim Du
Do you have a girl/boyfriend? = Cheu luh aru garu yeh gah
Let’s be friends = Nga da choe charo bay gay
I love you = Nga cheu lu ga
See you again = Log jay gay
Water = Chu
River = Chu
Mango juice = Am chu kuleh juice
Milk = Ohm
Sugar = Goram
Butter = Ma
Meat = Sha
Beef = No sha
Pork = Phak sha
Chili Peppers = Ema
Chili Cheese = Ema Datsi
Mouth = Kha
Nose = Happa
Eye = Mitto
Belly = Phow
Ass = Abou
The hot chilies I ate make my ass burn = Ema sawachen abou tsaome.
Where is the toilet? = Chopsa gateh mo
I like Bhutan = Nga Druk lu gai.
Mother = Ai
Father = Apa
How old are you? = Cheu gi loh gam chi mo
Tomorrow I’m going to… = Naba …. Jo ni.
Black Necked Crane = Thung Thung kar mon.
Animal = Semchen
Cat = Jili
Dog = Rochi
Goodbye = Legshombay joen

Bhutan Bhuddhism

WHAT IS BUDDHISM?

This question is easier asked than answered. Lama Anagorika Govinda expressed it as follows in ‘Living Buddhism for the West’:

“Thus we could say that the Buddha’s Dharma is, as experience and as a way to practical realization, a religion; as the intellectual formulation of this experience, a philosophy; and as a result of self-observation and analysis, a psychology.
Whoever treads this path acquires a norm of behavior that is not dictated from without, but is the result of an inner process of maturation and that we - regarding it from without - can call morality.

THE KALAMA DISCOURSE

One time, when the Buddha passed through the city of Kalama, people asked him: “So many teachers were here, and all of them gave us excellent teachings, but they contradict each other. What should we do? The Buddha then gave the so-called Kalama Discourse and expounded on ten aspects that one should consider when listening to spiritual teachings.
Summarized, the Buddha said:

“Do not believe a spiritual teaching just because:

1. it is repeatedly recited,
2. it is written in a scripture,
3. it was handed from guru to disciple,
4. everyone around you believes it,
5. it has supernatural qualities,
6. it fits my beliefs anyway,
7. it sounds rational to me,
8. it is taught by a respectable person,
9. it was said to be the truth by the teacher,
10. one must defend it or fight for it.

However, only when it agrees with your experience and reason, and when it is conducive to the good and gain of oneself and all others, then one should accept the teachings, and live up to them.
Dharma-Wheel (symbol of the Buddha) with two Deer or, as the Buddha taught:

“My teaching is not a philosophy. It is the result of direct experience…
My teaching is a means of practice, not something to hold onto or worship.
My teaching is like a raft used to cross the river.
Only a fool would carry the raft around after he had already reached the other shore of liberation.

“If you were to follow the Dharma purely out of love for me or because you respect me, I would not accept you as disciple. But if you follow the Dharma because you have yourself experienced its truth, because you understand and act accordingly - only under these conditions have you the right to call yourself a disciple of the Exalted One.

A SPIRITUAL PATH

“The most important thing is not to get trapped in what I see everywhere in the West, a “shopping mentality” : shopping around from master to master, teaching to teaching, without any continuity or real, sustained dedication to any one discipline. Nearly all the great spiritual masters of all traditions agree that the essential thing is to master one way, one path to the truth, by following one tradition with all your heart and mind to the end of the spiritual journey, while remaining open and respectful towards the insights of all others. …
The modern faddish idea that we can always keep all our options open and so never need commit ourselves to anything is one of the greatest and most dangerous delusions of our culture, and one of the ego’s most effective ways of sabotaging our spiritual search.

Few people are capable of wholehearted commitment, and that is why so few people experience a real transformation through their spiritual practice. It is a matter of giving up our own viewpoints, of letting go of opinions and preconceived ideas, and instead following the Buddha’s guidelines. Although this sounds simple, in practice most people find it extremely difficult. Their ingrained viewpoints, based on deductions derived from cultural and social norms, are in the way.

We must also remember that heart and mind need to work together. If we understand something rationally but don’t love it, there is no completeness for us, no fulfillment. If we love something but don’t understand it, the same applies. If we have a relationship with another person, and we love the person but don’t understand him or her, the relationship is incomplete; if we understand that person but don’t love him or her, it is equally unfulfilled. How much more so on our spiritual path. We have to understand the meaning of the teaching and also love it. In the beginning our understanding will only be partial, so our love has to be even greater.
“Three qualities enable people to understand the teachings: objectivity, which means an open mind; intelligence, which is the critical faculty to discern the real meaning by checking the teachings of Buddha; and interest and commitment, which means enthusiasm.
Unfortunately, there are questionable teachers, traditions and centers in the Buddhist world. Unfortunately, the only website that simply listed them was pestered out of existence, so please, do use your critical intellect to analyse and test them as the Buddha advised, before you get seriously involved. Putting your trust in a spiritual teacher is not a small matter, see also the page on a Spiritual Teacher.

FAITH
Buddhism appears to put less emphasis on faith than many other religions, still the very first words of Shakyamuni Buddha as a teacher were:
“Opened are the gates of immortality, you that have ears to hear, release your faith.”
In Buddhism, faith is defined as: a positive attitude to virtue and objects worthy of respect. It is said to be the doorway for all positive qualities. Several different types of faith are distinguished:
a. Uncritical faith: motivation is for no apparent reason
b. Longing faith: motivation is led by an emotionally unstable mind
c. Conviction: motivated by sound reasoning
Although the first two types of faith may be helpful, it is explained that they may easily collapse ‘when the going gets rough’. In other words, the uncritical and longing faith may easily be forgotten when difficult decisions are to be made. Only the conviction which has arisen from a sound understanding will form a good basis to work with. This is one of the reasons why most Buddhist schools emphasise critical study and proper understanding from the beginning onwards.

Bhutan Bhuddhism

WHAT IS BUDDHISM?

This question is easier asked than answered. Lama Anagorika Govinda expressed it as follows in ‘Living Buddhism for the West’:

“Thus we could say that the Buddha’s Dharma is, as experience and as a way to practical realization, a religion; as the intellectual formulation of this experience, a philosophy; and as a result of self-observation and analysis, a psychology.
Whoever treads this path acquires a norm of behavior that is not dictated from without, but is the result of an inner process of maturation and that we - regarding it from without - can call morality.

THE KALAMA DISCOURSE

One time, when the Buddha passed through the city of Kalama, people asked him: “So many teachers were here, and all of them gave us excellent teachings, but they contradict each other. What should we do? The Buddha then gave the so-called Kalama Discourse and expounded on ten aspects that one should consider when listening to spiritual teachings.
Summarized, the Buddha said:

“Do not believe a spiritual teaching just because:

1. it is repeatedly recited,
2. it is written in a scripture,
3. it was handed from guru to disciple,
4. everyone around you believes it,
5. it has supernatural qualities,
6. it fits my beliefs anyway,
7. it sounds rational to me,
8. it is taught by a respectable person,
9. it was said to be the truth by the teacher,
10. one must defend it or fight for it.

However, only when it agrees with your experience and reason, and when it is conducive to the good and gain of oneself and all others, then one should accept the teachings, and live up to them.
Dharma-Wheel (symbol of the Buddha) with two Deer or, as the Buddha taught:

“My teaching is not a philosophy. It is the result of direct experience…
My teaching is a means of practice, not something to hold onto or worship.
My teaching is like a raft used to cross the river.
Only a fool would carry the raft around after he had already reached the other shore of liberation.

“If you were to follow the Dharma purely out of love for me or because you respect me, I would not accept you as disciple. But if you follow the Dharma because you have yourself experienced its truth, because you understand and act accordingly - only under these conditions have you the right to call yourself a disciple of the Exalted One.

A SPIRITUAL PATH

“The most important thing is not to get trapped in what I see everywhere in the West, a “shopping mentality” : shopping around from master to master, teaching to teaching, without any continuity or real, sustained dedication to any one discipline. Nearly all the great spiritual masters of all traditions agree that the essential thing is to master one way, one path to the truth, by following one tradition with all your heart and mind to the end of the spiritual journey, while remaining open and respectful towards the insights of all others. …
The modern faddish idea that we can always keep all our options open and so never need commit ourselves to anything is one of the greatest and most dangerous delusions of our culture, and one of the ego’s most effective ways of sabotaging our spiritual search.

Few people are capable of wholehearted commitment, and that is why so few people experience a real transformation through their spiritual practice. It is a matter of giving up our own viewpoints, of letting go of opinions and preconceived ideas, and instead following the Buddha’s guidelines. Although this sounds simple, in practice most people find it extremely difficult. Their ingrained viewpoints, based on deductions derived from cultural and social norms, are in the way.

We must also remember that heart and mind need to work together. If we understand something rationally but don’t love it, there is no completeness for us, no fulfillment. If we love something but don’t understand it, the same applies. If we have a relationship with another person, and we love the person but don’t understand him or her, the relationship is incomplete; if we understand that person but don’t love him or her, it is equally unfulfilled. How much more so on our spiritual path. We have to understand the meaning of the teaching and also love it. In the beginning our understanding will only be partial, so our love has to be even greater.
“Three qualities enable people to understand the teachings: objectivity, which means an open mind; intelligence, which is the critical faculty to discern the real meaning by checking the teachings of Buddha; and interest and commitment, which means enthusiasm.
Unfortunately, there are questionable teachers, traditions and centers in the Buddhist world. Unfortunately, the only website that simply listed them was pestered out of existence, so please, do use your critical intellect to analyse and test them as the Buddha advised, before you get seriously involved. Putting your trust in a spiritual teacher is not a small matter, see also the page on a Spiritual Teacher.

FAITH
Buddhism appears to put less emphasis on faith than many other religions, still the very first words of Shakyamuni Buddha as a teacher were:
“Opened are the gates of immortality, you that have ears to hear, release your faith.”
In Buddhism, faith is defined as: a positive attitude to virtue and objects worthy of respect. It is said to be the doorway for all positive qualities. Several different types of faith are distinguished:
a. Uncritical faith: motivation is for no apparent reason
b. Longing faith: motivation is led by an emotionally unstable mind
c. Conviction: motivated by sound reasoning
Although the first two types of faith may be helpful, it is explained that they may easily collapse ‘when the going gets rough’. In other words, the uncritical and longing faith may easily be forgotten when difficult decisions are to be made. Only the conviction which has arisen from a sound understanding will form a good basis to work with. This is one of the reasons why most Buddhist schools emphasise critical study and proper understanding from the beginning onwards.

News: End of Bhutan 3rd Session of Parliament

His Majesty the King, Prime Minister and National Assembly Speaker

His Majesty the King commended the Druk Phuensum Tshogpa, the Opposition party and the National Council for their contribution to the successful democratic process, while addressing the concluding ceremony of the third session of the first parliament yesterday.

“I congratulate the elected government of the Druk Phuensum Tshokpa on the completion of one year and four months in office. In these early days of a new political system, while bearing great responsibilities, you have, despite the limited resources, successfully carried out the difficult duties of government in service of the Tsawasum,” said His Majesty.

His Majesty said that the opposition, though comprised of only two members, through diligence and commitment, has fulfilled the important duties of the Opposition party enshrined in the Constitution.

His Majesty also assured his support to the National Council and said that the members of the Council, in the interest of the country’s future, have shouldered their profound duties with accomplishment. “I must express my deep gratitude and appreciation to the government and the members of parliament. It is with complete trust and faith that I look upon you to serve the People and Country.”

His Majesty also commended the media for their role in ensuring a vibrant democracy and said that he would, through the exercise of Royal Prerogative of Kidu, strengthen media agencies, so that they may carry out their duties, without fear or favour, in the interest of democracy. (for details see special supplement of His Majesty’s address)

The Speaker of the National Assembly, Jigme Tshultrim, informed the parliament that the joint sitting could not pass two “urgent bills, the local government bill and the civil service bill, 2009, although it was deliberated and debated extensively. “However, they’ll be passed during a special session, which will be convened soon with an approval from His Majesty the King.”

The Speaker also informed that the parliament’s summer session would be held in May and June, while the winter session would be in November and December every year.

The prime minister, the opposition leader and the chairman of the National Council expressed their gratitude to His Majesty for appreciating their performance and providing continuous guidance.

Prime Minister Lyonchhen Jigmi Y Thinley thanked His Majesty for providing Kidu through Her Royal Highness Ashi Dechen Yangzom to the families of the seven students, who were washed away by the Wangchu.

He said that an investigation would be carried out on the unfortunate accident. “This was a national tragedy and, in order for this kind of disaster to not happen again, the government will now look at various policies and means to prevent these kinds of incidents. We’ll also come up with ways to help people stuck in such disasters,” said the prime minister.

The prime minister thanked His Majesty for his appreciation and support on the successful working of the democratic system. He said that, as the first government and Parliament in the democratic system, they had an extra responsibility to ensure its success. He said the Parliament had successfully made many laws (Police Act, Prison Act, Waste Management Act and Livestock Act) to be put up to His Majesty.

On the two urgent bills, the prime minister said that he was both disappointed and happy to see the bills not passed.

“I’m disappointed because we couldn’t pass the bills and happy because it wasn’t the Opposition or the National Council, but all MPs, who worked on the laws and decided in the end, that the laws were not yet satisfactory or good for the country.” He said that, in a democracy, laws are most important and, if there are good laws, they will bring about equity and justice.

The opposition leader Tshering Tobgay said that the laws could be passed, based on the constitution and by consultation between MPs. The chairperson of the National Council, Namgay Penjore said that the joint sitting had a successful discussion. “The two bills would have immense implication in the long run and quality deliberations and discussions were needed. However, the bills won’t be prolonged and we’ll endorse it very soon,” he said.

The session concluded with the offering of Tashi Moenlam, a tradition that symbolises the fidelity between the Druk Gyalpo, government and the people of Bhutan. Gathered around the Golden Throne, the members of parliament also offered prayers for the health and long life of His Majesty the King, for peace and prosperity in the country, and for the well being of the Bhutanese people.

Source: Kuenselonline

News: His Majesty the King Address at the Concluding Ceremony of the 3rd Session of Parliament

His Majesty the 5th King of Bhutan: Jigme Khesar Namgyel Wangchuck

On the occasion of the concluding ceremony of the 3rd session of Parliament, I congratulate the elected government of the Druk Phuensum Tshokpa on the completion of one year and four months in office. In these early days of a new political system while bearing great responsibilities you have, despite the limited resources, successfully carried out the difficult duties of government in service of the Tsawasum.

The Opposition, though comprised of only two members, has through diligence and commitment, fulfilled the important duties of the Opposition party enshrined in the Constitution.

The members of the National Council, in the interest of the country’s future, have shouldered their profound duties with accomplishment. I must express my deep gratitude and appreciation to the government and the members of parliament. It is with complete trust and faith that I look upon you to serve the People and Country. In doing so you have my wholehearted support.

We must also acknowledge that in preparation for democracy we had entrusted immense responsibilities on our civil servants and judiciary as well as on constitutional bodies such as the Royal Audit Authority, Anti-corruption Commission and Election Commission, which they have fulfilled in the service of the nation. Henceforth, for a vibrant and successful democracy, we must continue to support and strengthen these institutions.

Media - newspapers, television, radio and the Internet – must play a very important role. I appreciate that while some of the media agencies are young and lack adequate resources they have strived to perform their duties with complete commitment. Hereafter, media will be vital in keeping people well informed and in encouraging debate and participation - key to a vibrant democracy. Therefore, I have decided that through the exercise of my Royal Prerogative of Kidu, to strengthen media agencies so that they may carry out their duties, without fear or favour, in the interest of democracy.

Today, whenever there is time, I travel across the country to the villages. It is when I sit in the houses of my people, eat our meals together and discuss the lives and aspirations of each family, that I am most content. And while I am there I try, in small ways, to help them with their most pressing problems. Nothing is as rewarding as knowing that I have made their lives a little more comfortable, a little more secure and happier.

There is no substitute for being able to see the problems of the people personally. For when I carry out my duties, I shall remember the faces of the people whom I must serve and I will know the ways in which I can serve them best.

It is also while I am in the villages that I come across so many people serving the country in such important ways, but who are rarely recognized and acknowledged. There is the civil servant, teacher, health worker and local government staff working in remote places and serving their country well. Our development projects are supported by the hard work of the daily-wage worker and those in the national work force. There is the small entrepreneur or the farmer working hard to feed his or her family. Such people are the backbone of our nation.

I have said before that the future is what we make of it. What work we do with our two hands today, and the sacrifices we make will shape the future of our nation. To each and every loyal, hardworking and law-abiding citizen I offer my deepest gratitude.

Now, I always say that when we work together we must be frank and forthright. Today, everywhere people are concerned about the disagreements between important institutions of government. I want to tell my people that when such disagreements arise, there is no need to worry. It means that the members of these institutions have embraced their duties wholeheartedly. However, we must be careful not to defer problems but resolve them as soon as they arise.

It is not the disagreements that our people should be concerned about; it is the manner in which they are resolved. Frankly, these disagreements have given us a great opportunity to set the right precedent for future politicians, governments and people. If the institutions in question can sit together, keeping national interest above all else, and resolve their problems, it will be an auspicious sign that democracy has a great future in Bhutan.

As King I have the sacred duty to look beyond the next one or two, or even five or ten years. It is my duty to serve the People such that, for generation after generation, era upon era our nation becomes stronger, more prosperous and happier. Therefore, from where I stand, I do not see different players such as the National Assembly, National Council, Cabinet or Bureaucracy.

What do I see?
I see our small landlocked country. I see our small Bhutanese family. Then I see this immense world in which we have the challenge and responsibility to stand on our own feet and build a nation into which our future generations will always feel proud, secure and happy to be born.

This is what I see.
I truly believe that we have a special, unique and strong nation because of our People – the jewel of Bhutan. Throughout history our people have always worked as One Nation with One Vision. So, today, it is my hope that you will uphold this unity of spirit and purpose and resolve all disagreements in the interest of our People and Country, now and in the future.

Tashi Delek

Source: Kuenselonline

Bhutan Flora and Fauna

Flora

Bhutan has a very rich species of flora ranging from altitudes as low as 200m to as high as 4000m. Over 5500 species of vascular plants have been recorded till date including 46 species of Rhododendrons and 369 species of Orchids. The Bhutan Himalayas is also important source of valuable medicinal plants used in ayurvedic medicine so much so that a National Institute of Traditional Medicine has been established at Thimphu.

Botanical Name: Meconopsis grandis Prain
Common Name: Blue Poppy
Local Name: Euitphel Metog Hoem (Dzongkha)
Distinctive Character: Flowers usually few, rich blue or purple, borne on long stalks from the uppermost leaves, or sometimes arising directly from the basal rosette of leaves. Flowers large, with commonly 4 rounded petals (sometimes as many as 9) upto 7cm in size; Stamen filament whitish. Leaves stalked, the stalk sheathing at base, with oblancoelate to oblong elliptic coarsely toothed blade 10-30 cm, covered in rufous bristles; Uppermost leaves in a false whorl from which the flowers arise. Capsule ellipsoid - oblong to 5cm;
Flowering season - Late May to July
Distribution in Bhutan: 3300-4500m. Chelela (Paro),Yelela (Thimphu), Orkhala (Trashigang), Mela (Tashiyangtse)
Info source: Flowers of the Himalaya - O. Polunin & A. Stainton; Flora / Fauna in a nutshell - RSPN

Botanical Name: Rhododendron kesangiae Long & Rushforth
Local Name: Tala (Dzongkha)
Distinctive Character: Flower rose or pink, fading to pale pink or light purple, white, 16-30 flowers in compact racemes (clusters), campanulate (bell-shaped), with dark muave nectar pouches, each flower 4-4.5 cm, 3-35.cm wide, petals 8-lobed; Leaf 20-30cm long, 10-16cm wide, broadly elliptic to almost obovate, apex rounded, base cuneate or rounded, indumentation (fine closely matted hair) beneath with very prominent lateral veins; Bark rough, grey brown.
Flowering season - April-May.
Distribution in Bhutan: 2700 - 3100m. Duchula, Talakha, Zedekha (Thimphu), Chelela (Paro), Thrumshingla, Upper Dhur Valley (Bumthang), Sengor (Mongar).
Remarks: Endemic to Bhutan, named after HRH The Queen Mother Ashi Kesang Chhoden Wangchuck; Found in undergrowth of Fir Forest;
Info Source: Wild Rhododendrons of Bhutan - R. Pradhan

Botanical Name: Rheum nobile Hook. f. & Thoms.
Common Name: The Dock
Local Name: Chhukar metog (Dzongkha)
Distinctive Character: Very striking perrenial with a stout erect stem to 1.5m and with a conical spike of large pale cream-coloured rounded bladder-like bracts concealing the flower shoots, the bracts becomin progressively smaller up the stem; Yellow-Green Flowers clustered, 2mm across, numerous in branched clusters to 6cm; Leaves leathery, rounded upto 30cm across. margins usually edged with red, leaf-stalk stout
Flowering Season: July-August
Distribution in Bhutan: 3600-5000m. Zadola, Barshong (Thimphu), Chebesa, Laya (Gasa), Dur,Melang Valleys (Bumthang), Monla (Trongsa)

Fauna

Bhutan’s outstanding biodiversity and ecosystems

The Kingdom of Bhutan is a small, landlocked nation nestled in the southern slopes of the Eastern Himalaya. To its north lies the Tibet Autonomous Region of China and to the west, south and east lies the Indian states of Sikkim, Bengal, Assam and Arunachal Pradesh.

The terrain is some of the most rugged in the world, characterised by huge variations in altitiude. Within the 150 miles between the southern and northern borders, Bhutan’s elevation rises from 150 to more than 7,500 metres. This great geographical diversity combined with equally diverse climate conditions contributes to Bhutan’s outstanding range of biodiversity and ecosystems.

The tiger, one horned rhino, golden langur, clouded leopard, hispid hare and the sloth bear live in the lush tropical lowland and hardwood forests in the south. In the temperate zone, grey langur, tiger, common leopard, goral and serow are found in mixed conifer, broadleaf and pine forests. Fruit bearing trees and bamboo provide habitat for the Himalayan black bear,red panda,squirrel,sambar,wild pig and barking deer. The alpine habitats of the great Himalayan range in the north are home to the snow leopard, blue sheep,marmot, Tibetan wolf,antelope and Himalayan musk deer.

Flora and birds abound with more than 770 species of bird and 5,400 species of plants known to occur throughout the Kingdom.

Conservation significance

The Eastern Himalayas have been indentified as a global biodiversity hotspot and counted amoung the 234 globally outstanding ecoregions of the world in a comprehensive analysis of global biodiversity undertaken by WWF between 1995-97. Bhutan is seen as a model for proactive conservation initiatives. The Kingdom has recieved international acclaim for its commitment to the maintenance of its biodiversity. This is reflected in the decision to maintain at least sixty percent of the land area under forest cover, to designate more than a quarter of its territory as national parks, reserves and other protected areas, and most recently to identify a further nine percent of land area as biodiversity corridors linking the protected areas. Environmental conservation has been placed at the core of the nation’s development strategy, the middle path. It is not treated as a sector but rather as a set of concerns that must be mainstreamed in Bhutan’s overall approach to development planning and to be buttressed by the force of law.

Scientific Name: Ailures fulgens
Common Name: Red Panda / Cat Bear
Local Name: Achhu Dongkar (Dzongkha)
Physical Description: medium-sized bear-like mammal with a thick rusty to deep chestnut colored coat. The muzzle, eye patches and the fronts of the large pointed ears are white and there are broad white cheek patches. The tail is long and bushy with broad brown and ginger rings. The nose is black. It walks like a bear with forepaws pointed inwards. . It has long white whiskers and an almost cat-like face. The forepaws have an extended pad on the sole and on the first digit to assist in climbing and grasping bamboo.
Size: Head & body length - 510mm - 635mm; Shoulder Height -273mm - 283mm; Tail length - 280mm - 485mm; · Weight: 3.0kg - 6.2kgs
Diet/Food: almost exclusively eats bamboo, sometimes supplement their diet during summer with fruits including berries, blossoms, fungi, seeds, acorns, eggs, young birds, small rodents, and insects. A female red panda can eat approximately 200,000 bamboo leaves in one day. (Reid et al. 1991).Red pandas spend as much as 13 hours a day searching for and eating bamboo. Only about 25 % of the already limited energy in bamboo is extracted.
Distribution in Bhutan: 1500-4000m. Pelela (Wangdue), Thrumshingla (Bumthang), Samechu (Gasa)

Raksha Marchham

This is the dance of the Judgement of the Dead is based on the Bardo Thoedrol (Book of the Dead), a text hidden by Guru Rinpochhe and rediscoverd later by torten Karma Lingpa in the fourteenth century.

Durdag Chham

This is a dance of the Lords of the Cremation Grounds and is performed by four dancers. They all wear white costumes and white skull masks.

News: In the interest of Bhutan democracy

I consider it my duty to offer an explanation to the people on the position of the royal government in respect of the subject of non-attendance of ministers in the ‘question hour’ of the National Council. I am hopeful this will help clear the concerns and doubts surrounding the issue.

We, the members of Parliament (National Council & National Assembly), see ourselves as having been gifted to play a historic role in establishing the roots of a unique Bhutanese democracy. Our two houses fully appreciate the need to work together, even as we must often differ in the spirit and nature of a true democracy.

The non-participation of Ministers in the National Council (NC) question hour, under the present arrangement, is in the larger interest of democracy and in adherence to the spirit and principles of the Constitution. To interpret and publicise this decision as a sign of fear on the part of ministers or as a lack of esteem for NC is to be disrespectful to the ministers and to misinform the people on the intentions of the National Assembly (NA) and the Cabinet.

The position of the royal government was made clear to the NC last year. Following reasons remain valid:
• The Constitution does not require ministers to attend NC question hour sessions. That the Cabinet must report to and be answerable to NC, since it is collectively accountable to parliament, is a flawed argument. The people need to understand the truth that neither NC nor NA by itself constitutes the parliament. Parliament is comprised of three elements and includes His Majesty the King, who is the third and highest. That is why no bill passed by both houses can become an Act unless it receives Royal assent.

• The NC Act does not require a minister to answer questions. Unlike the NA Act, which states very clearly that a minister shall respond in person to questions, section 131 of the NC Act states “an interpellation requires the government (not minister) to present an opinion, either orally or in writing”. Section 136 further states: “questions of national importance shall be listed in category 1 and shall require written answers to be given.” The two Acts were passed in the same session of Parliament and these differences were made to ensure that ministers are not obligated. What the public has not been told is that the ministers have very respectfully submitted their responses to NC in writing.

• What is also not made known is that he Cabinet ministers had decided to go to NC to present personally the government bills as a mark of respect. Lyonpo Zimba, who was half way to the NC to make his presentation on the day of the first question hour, was told not to come by the NC secretariat as they had adjourned because Lyonpo Minjur had not come for question hour. Since then, the ministers have had to cancel such presentations.

All the questions sent to the ministers were very simple and related to development and administrative matters. These included: why ‘Ngenba Guzom’ government holiday had been cancelled; why Gomphu Kora was not under the administration of Trashiyangtse rabdey; human-wildlife conflict; joining of a farm road; bridge for a power tiller track, etc. Such matters are the responsibility of NA MPs, who are bound directly to the voters and belong to the house that forms the government and where the Cabinet sits. It is in the NA that ministers are specifically required by law to answer such questions. In addition, the people always submit their questions directly to NA through the Dzongkhag Tshogdes. One does not see the need to ask similar questions through another house or channel where, in any case, decisions cannot be arrived at, as in NA.

Section 6 of the NC Act states “The NC shall not be bound by voters or interest groups and shall function in a non-partisan manner in their Parliamentary work.” This means that NC is not to entertain direct requests from their constituencies, unlike their political counterpart. Our people need to know that NC members are not their direct representatives. Such questions should be forwarded to NA.

It has been suggested that, as a good will gesture, the ministers should go to the NC question hour. Three good reasons prevent them from doing so:
• Firstly, it would undermine the vital role of NC as a ‘house of review’. When NC intervenes by questioning government ministers on administrative and developmental matters, it influences or alters their actions and becomes an involved party, thereby losing objectivity and its value as a house of review.

• Secondly, it would be wrong for this government to tie future governments to a procedure that would hinder their functioning. Future governments may not be as strong as ours. Imagine Q&A sessions in the NA itself, where the ruling government has just a small majority built out of an unholy alliance among several parties from the primaries. To further subject ministers to questions on anything it does or intends to do in an NC that, in future, could become politically motivated or even inquisitorial, would make government falter.

• Then there is the third reason. It is possible that the parliamentary sessions, in future, will need to be extended beyond the current periods as bills keep piling. Ministers would then be spending their time preparing responses and running between the two houses, fearful of taking decisions with little time for real work. The NC Act states, “Question time ... shall be held such number of times...... as the NC deems expedient”.

It is important to note that NA, both opposition and government, is directly associated with the executive. It must aid, oppose or question the government. This house, among others, must decide on government programmes in the annual budget form. It naturally follows that NA becomes accountable for government actions. Therefore, if the government fails and falls, the entire house is dissolved and its MPs must return to the people for their verdict. As NA is, thus, involved with the executive, there is the need for the other house, NC, to serve as an objective, apolitical house of review for the good of democracy. Its role as the house of moderation and long term vision beyond the five year interests of governments must not be compromised.

The NC cannot and must not seek direct involvement in government in the interest of its special mandate of review. It has no direct accountability to the people. For this reason, it is privileged to serve its full term even when a government falls. Questioning ministers on behalf of voters and drawing itself into the functions of the executive, is not only a violation of section 6 of its own Act but deprives our unique democratic system of its vital review mechanism.

The National Council needs to understand its mandate. It needs to function within the principles and bounds cir*****scribed by the Constitution, even though it has the capacity to do more. It must not replicate NA. Its search for a greater role to check strong governments from becoming autocratic or excessive is a noble thought but not well founded. Seeking an expanded role beyond what is prescribed by the Constitution is dangerous in itself.

No governments in Bhutan and in our unique democracy can become tyrannical or dictatorial. That is what is unique about the democracy that our Kings have bequeathed to us. Ours is an intelligent, self-correcting, holistic system within an immaculately conceived constitutional frame. With foresight, all the vital constitutional instruments of checks and balance were put in place even before the first government was elected. I list below a range of such institutional arrangements:
• The independent judiciary ensures no government body or individual can act against the law with impunity and that no one is above law.

• Constitutional bodies, namely, the Election Commission, the ACC, the Royal Audit Authority and the RCSC carry out oversight functions, ensuring that government and parties stay within rules, that they do not misuse power, privilege and public resources.

• The Public Accounts Committee of parliament, comprising both NA and NC members, check on government expenditure and performance as well.

• On the fear of human rights violations, a NA Human Rights Committee has been instituted and its effectiveness assured by electing as its chair, a member of the opposition party.

• Making rural poor victims of neglect and wrongdoing is just as impossible because of decentralisation. Further, the rural-biased 10th five-year programme bears testimony to RGoB’s commitment to social, economic and health empowerment of rural people so that they can exercise their political power responsibly and without compulsions.

• As for the possibility of doing selective favours to certain sections of people or buying votes by gifting state properties, our policy is that gifting of even a needle belonging to the state is the prerogative of the King alone, exercised in the form of Kidus for the needy.

• RGoB must mobilise development assistance on the merit of its policies and good governance. This makes the royal government fully susceptible and amenable to the scrutiny and checks of the international community.

• Keeping people in the dark and misinformed is made impossible by a media corpus that is growing in capacity, diversity and assertiveness.

• Above all, our revered monarch will never allow the worst that happens in many ‘democracies’ to ever be suffered by the Bhutanese people.

So then, even as the spectre of ‘tyranny of majority’ and the need for NC to play an expanded role is raised, our democracy is not so vulnerable and threatened by the government that the people have elected with unanimous trust. We must not undermine the capacity of our oversight mechanisms and be led to believe that, without the NC assuming further check and balance roles, the government will become authoritarian. In the making of laws, should not the role of this legislative body, which includes five eminent persons, be to provide wisdom and moderation through the process of calm and contemplative deliberations? Should it not be objectively reviewing and reporting on the actions of the government and on matters affecting the ‘the security’, ‘sovereignty’ and ‘interests of the nation and people’ as mandated by the Constitution in section 2 of Article 11?

We understand and appreciate the desire of NC members to elevate our National Council. But are we not aware that it already enjoys status as part of the highest institution in our democratic constitutional monarchy? Elevation does not come from role expansion, especially if it were to undermine good principles embedded in the Constitution. Being situated at the highest possible level, neither NA nor NC can rise any higher. We, as MPs, can only fall or remain elevated, depending on how we conduct our sacred duties and are judged by the King and people we serve.

Without demonstrating enough will for conciliation, one house has shown persistence in building issues for ‘constitutional crises’ and judicial intervention. Others are joining in to fuel public disenchantment and a thinly-veiled, first ever parliamentary walk-out has been staged in a country that has never been plagued by the ‘strike’ culture. These have not been heart-warming. When the dust settles; when reflection follows emotions and fleeting biases; when good sense prevails, such indiscretions will not earn elevation for NC and NA nor parliament.

History tells us that we Bhutanese can excel in conciliation and are rich in its traditions. We can find solutions without compromising principles and national interests. For what is beyond our wisdom and threatens to create conflict, let us exercise dignified patience. We are in a transitional period. Democracies take time to grow and mature if, at all, they do. There will be others, who will continue with the issues we cannot resolve, and causes we fail to champion. Let us have faith in our future parliamentarians.

Then again, the issues at hand are not insurmountable, they are not personal. That we are both working towards the same end, should give us inspiration. We can resolve them as long as we truly respect each other and are motivated by our loyalty and commitment to the ‘Tsa-wa Sum’ (3 elements of statehood). To do so, we need to interact, understand and trust each other. That is why, after the last session, I offered to meet and dialogue with NC any time. That is why, despite lack of response, I wrote to remind again and, together with two of my Cabinet colleagues, called on all the National Council members in an informal sitting for over 3 & half hours of free and frank exchange of views. Mutual respect, I know, will give us the will and the genius, not only to resolve such small issues, but to leave a proud legacy of a truly vibrant and unique democracy as envisioned by our beloved Kings.

The royal government is open to continue our discussion. It is not enough that we come together only during joint sessions. There will be times, often, when the government must inform the Council of developments of national importance. Likewise, the Council will need to obtain the views of the government on matters of significance that concern its members. We must meet, consult and agree or respectfully disagree. Let us find the best way to do it in the name of our King, country and people.

Source: Kuenselonline

News: married at a very young age - as early as 10 years old in Laya, Bhutan

Standing in front of her one-storied stone shed, Choden (name changed) feeds salt to her yaks in a far-flung grazing pasture of Laya.

Like any other 16-year-old girl, she desires to go to Laya and watch the tsechu on July 24. But, as she is pregnant and also with the responsibility of household chores falling on her, she cannot go.

Choden is one of many girls in Laya who married at a very young age - as early as 10 years old. “It’s not unusual. I married at 12 and stayed with my in-laws ever since,” said Choden. “My friend had her first child when she was 13.”

Most Layaps are aware that 18 years is the legal marriageable age for women in Bhutan, but they feel that the law may not be applicable to them, given their isolated and nomadic lifestyle, which is determined by a harsh mountain environment.

“We have a small community in a place, which is almost a three-day walk from the nearest road head, and we are guided by our own culture and customs,” said 55-year-old Damcho of Neylo village in Laya. The practice has been going on for so long that no one can remember how it all began.

Almost all marriages in Laya are arranged and parents say that it is to give security to their daughters. “Most marriages happen during the summer, when neighbours and relatives gather at a particular place to help each other collect grass for their yaks,” said the grandfather of a 15-year-old girl, Sonam. “Once arranged, the young wife stays at her husband’s place and looks after all domestic affairs.”

Marrying at a young age, however, has its downsides, admits an 18-year-old mother, who had her first child last year. “Many of us go through major complications while giving birth and we don’t have proper health facilities here,” she said. “I was referred to Thimphu for delivery.”

Sixteen-year-old Choden is also worried because the nearest basic health unit is a two-day walk from the grazing pastures she stays in.

When women in Laya see a female official visiting the place, they hope she is a nurse. Of the 888 people in Laya, 432 are female.

“It’s difficult to approach a male health worker during pregnancy and at other times to seek help on precautions,” said a 21-year-old mother of two children, Kinley.

But women in Laya feel that things will change with more young girls being sent to school. “They’ll be educated and independent,” said Pema, a mother of three girls.

Source: Kuenselonline

Night Hunting Life in Bhutan

It was almost dark, and we were almost to the pass, Pele la, when we rounded a corner and saw monkey sex in the road. We cheered.

Then the road curved and crept under vines and waterfalls, past camps where Indian road workers melted blacktop over open fires and smashed big rocks into little rocks with sledgehammers.

The bus was silent as we crept upward into the cooling darkness. Ugyen #1 was working the gears with one hand and the steering wheel with the other. He turned the blower on to combat the condensation that materialized with the falling temperature outside. Then he started mumbling what had to be a Buddhist mantra.

I leaned in discreetly to whisper to Sangay: “Why is Ugyen #1 praying?”

“He’s praying, la,” Sangay said.

The word “la,” in addition to meaning “mountain pass” in Dzongkha, the language of Bhutan, is also added to the ends of sentences to signal respect.

“I know he’s praying, la,” I said. “Why?”

If Sangay knew, he wasn’t saying. And now of course everybody was wondering what my hushed conversation with Sangay was about. Hoping to break the tension, I told the group a joke about a traveling Vaseline salesman.

Finally we crested the pass, with a cheer for Ugyen #1, who smiled, kept driving, and kept praying. Then he hit the brakes, coming to a halt as dark shapes emerged on the road.

Two yaks in the headlights were staring at us. Then, as if arguing over us, they started butting heads.

Ugyen #1 somehow found room enough on that narrow road to drive around the yaks. Then we were descending into Bhutan’s Phobjika Valley, where endangered black-necked cranes, who live in Tibet, spend the winter. We didn’t have to descend far, as Phobjika is a very high valley.

After days of trekking the Himalayas and talking to farmers about Bhutan’s emerging organic agriculture program, we were going to spend a rare night indoors at a hotel, followed by a morning of bird watching. I was ready to take a shower, sleep in a bed and email this column. Our lead guide, Wangda Tobgyal, of Lakhor Tours and Treks, said I could send it from Phobjika. But the phone lines were down in the valley. With no line to plug into my laptop, I couldn’t phone home.

“Tomorrow in Trongsa you can send it, la,” Wangda promised as we wolfed down some ema-datse, the fiery Bhutanese combination of chilies and cheese.

The next day we traveled back over Pele la and down a third side of the pass in this insanely folded mountain landscape. We passed a large stupa with eyes painted on it - To keep away the demons, we were told - and we promptly pulled over and ate some ema-datse. From there we descended down, down, down, more than 5,000 feet, from yaks and snow to bananas and tangerine trees.

We didn’t slow down in Trongsa.

“We’re late and they are waiting for us in Langdhel,” Wangda explained. “They have a phone line there, la.”

Langdhel is a village whose inhabitants make fabric out of nettle fibers, a program of Bhutan’s Tarayana Foundation, which had helped us organize our trip to Bhutan. The foundation tries to help poor Bhutanese villagers lift themselves out of poverty. We were visiting Langdhel to see firsthand how it works.

Arriving at dusk, we were greeted by villagers who lined up and bowed. We were ushered into a room with bamboo walls and given butter tea, sugarcane, guava and saffron rice - a huge and moving gesture of respect. Then we were given ara, a local brew that was too strong for most of us at the moment - so we gave it to a man named Robl, who happily accepted. Then we were ushered down to a bonfire for singing and dancing and more ara.

“Excuse me, Ari la,” Wangda said, “but the phone line here is down. Ugyen #2 will drive you to a nearby village where you can get a phone line.”

Sangay and Ugyen #2 and I got into Wangda’s Toyota Prad, and we went for a curvy drive through the deep dark, back up the steep road toward Trongsa.

Ugyen #2 said something to Sangay in Dzongkha.

“Excuse me sir,” said Sangay. “Do you have any condoms?”

“Uh, I do back at camp,” I said. No college study-abroad trip leader’s first-aid kit would be complete, of course, without condoms. “Why?” I asked.

“Ugyen #2 wishes to go night hunting tonight,” Sangay said.

Curves, bumps, and suddenly the lights of a small village. We stopped in front of a “General Cum Bar,” which just means “general store with a bar.” Sangay persuaded its owner to let me plug my laptop into a seriously jury-rigged tangle of wires behind the counter.

Back in Langdhel, the festivities were in full swing. Robl, I learned, was in his tent recovering from chasing a soccer ball into a nettle patch. I delivered a little package to Ugyen #2, who smiled slyly. Then I sat by the fire watching all the action unfold, feasting on a plate of ema-datse, vegetable curry, and yak intestines, all washed down with a hard-earned cup of ara. [by By Chef Boy Ari]
Source: http://www.anchoragepress.com

Zhamgang Dzong

Where Lam Zhang built a monastery in 12th century the monastery was named "Zhangang" or immeasurable mound based on the name of the founder who visited Bhutan from Zhamling in Tibet in his mission to propagate Buddhism. "Zhemgang, then called as Khengrig Namsum in olden times derived its name from Zhangang, different pronunciation changed the name into Zhemgang," the researcher at the national library said. The monastery, which was later rebuilt as a dzong in the 17thcentury had a significant role in the evolution and shaping of the history of Khengrig Namsum. It has witnessed the major events of triumphs and blunders, withstood intrigues, a sacrilegious murder and cruel jolts of nature in the history of Zhemgang.

Bhutan long and full solar eclipse

Bhutan has witness the long and full Solar Eclipse, the wonder of the world. Following are the picture collection of mine.

"The picture are my personal collection and please do not copy or use the picture in other website and papers."

Pictures of Solar Eclipse in Bhutan

The Above picture are my personal collection and please do not copy or use the picture in other website and papers.

Full Solar Eclipse in Thimphu Bhutan

Today Bhutan witness the Full and Longest solar Eclipse

The Above picture are my personal collection and please do not copy or use the picture in other website and papers.

News: For almost four minutes Bhutan will bear witness the wonder of the world - Solar Eclipse

Bhutan will witness Solar Eclipses Tomorrow

A few hours after the sun comes up tomorrow, darkness will descend, temperatures will drop and, for about four minutes, it will feel like night, even stars may be visible, as the moon completely eclipses the sun.

Bhutan is one of the few countries, apart from parts of India, China and the Marshall Islands in the Pacific, where one of nature’s grandest spectacles, the longest total solar eclipse of the 21st century, will be visible. As Bhutan falls in the path of the eclipse, the phenomenon can be seen from almost anywhere in the country.

The moon will start eating into the sun at around 5:58 am (Bhutan time), when the shadow of the moon starts falling somewhere in the Arabian Sea. The entire phenomenon will last for about two hours in Bhutan with the total eclipse or totality starting at 6:58 am. A total eclipse occurs when the moon completely blocks the sun.

Assuming that it is a clear cloudless day, totality will be visible from 6:58 am to 7:00:54 am, about three minutes duration. The southern part of the country should be able to see the eclipse for about four minutes, according to calculations by the national aeronautical space administration (NASA). The maximum totality, six minutes 39 seconds, can be seen from the Pacific Ocean.

A total solar eclipse occurs when the moon moves between the sun and the earth, blocking out the sun from the areas in the moon’s shadow. Without the sun’s light, the sky darkens enough for stars to be seen and the corona makes a spectacular halo around the moon.

Meanwhile, experts warn that it is not safe to directly look at the sun with the naked eye, particularly when the partial eclipse is occurring. NASA expert, Dr Donald M Hassler, who gave a talk on solar eclipse in Thimphu yesterday, said that directly looking at a partial eclipse, even for a short time, could permanently damage the eyesight. But it was safe to look at the sun when the total eclipse occurs although timing it could be complicated.

Dr Hassler said that, on the day of the eclipse, there would be unusual and strange happenings that could be interesting to observe. “As the eclipse starts, you’ll notice a gradual drop in temperature and, at total eclipse, the sun will be one million times dimmer than its usual shine,” said Dr Hassler. “Animals will start behaving like they do at nightfall as the ‘moon starts biting the sun’.” Shadows of objects, like the leaves of trees, during partial eclipse will also bear crescent shape shadows.

Traditional Bhutanese belief is that a supernatural animal is attacking the sun or the moon during an eclipse. The Bhutanese language for eclipse, Za, also means, “to eat”. It is a common tradition to beat drums and blow trumpets or beat dogs, so that the cacophony frightens the Za into leaving the sun or the moon.

Dr Hassler, who described the phenomenon as a treat in the sky, distributed 800 solar filter glasses to students of Yangchenphug higher secondary school and others, who attended his talk at the royal institute of health and sciences.

The total solar eclipse tomorrow corresponds to 30th day of the 5th month of the lunar calendar (nam gang). The director of the National Museum in Paro, Khenpo Phuntshok Tashi, in an article said that the period provides a “rare and special opportunity for Buddhist lamas to practice and dedicate positive blessings for the world through meditation, recitation, and performance of pujas”.

“I’m particularly worried about how I might be able to control my children from looking at the partial eclipse,” said a parent, who attended Dr Hassler’s talk. The BBS plans to telecast live the rare phenomenon.

Source: Kuenselonline

Pema Gatshel Dzong

Pema Gatshel Dzong was built in 1981, the Dzong is usual in that it has no central tower, and a single courtyard that is hared equally by the lay administration and the monastic body. The building has three storey – the ground floor for political administration, and the middle floor with a chapel containing images of Shantaraksite, Guru Padmakara and King Trisong detsen, flanked by the eight manifestations of Guru Padmakara, and the Twenty-one aspects of Tara, on the top floor, there is a chapel containing one thousand miniature images of Tara.

News: Druk Air launching a new online information SITA HORIZON

Flying with the national airline Drukair can sometimes be an arduous affair. But the chances of your Drukair experience being a pleasurable one may have just increased with the airline launching a new online information, reservation and ticketing service yesterday.

Services that are available on the system include online reservations, electronic ticketing, information accessibility to air fares and real time seat availability, and departure control services which includes checking in before your departure date, not just for Drukair but any airline that is a member of IATA (International Air Transport Association).

Drukair IT engineer, Tshultrim Dorji, said, the new system was only operational at the airline’s offices currently. The system will be accessible on any computer connected to the internet by the end of October. He said the new system would be more reliable and secure than the present one. Technical support, in case of network problems will be available 24x7 for Drukair, ensuring less problems than the present system which will be discontinued on October 24.

Drukair has chosen an airline reservation system operated by SITA HORIZON, a multinational company that specializes in providing telecommunications and other information technology for the airline industry.

The airline hopes the new system will improve its information accessibility and ticketing services, which has in the past, come under criticism.

A spokesperson for the airline said the system would make traveling with Drukair a much more convenient experience.

Source: Kuenselonline