I spent my Saturday afternoon joined by four like-minded individuals (our goodwill ambassadors) to help the Bhutan Stroke Foundation achieve its goal of raising the Nu. 4 million Endowment Fund by October 2024. This is required by a recent government directive to all the CSOs in the country. If the goal is not achieved the foundation might have to close. But closing is absolutely not an option for now. On the other hand, I suggested to BSF to take this new requirement as an opportunity to work towards the sustainability of the foundation.
We must let this foundation continue their work. This is because everyday, there are several cases of our own people getting hit by brain stroke – of different magnitude – somewhere in the country. While stroke is terrible for just anybody, for the less affluent section of the population it is a huge burden on the family – financially as well as in terms of after-stroke care. One person who is recovering confided to me that seeing his wife struggle taking care of him, he wished many times that the stroke should have actually killed him instantly. How sad can one be to wish for one’s own death?
The Bhutan Stroke Foundation takes care of such people. True, we have a free medical service in the country but stroke leaves behind different types of devastation and aftermath, some of which are unthinkable, and for which the State and our medical system cannot attend to every such case. This is where NGOs and citizens can come together and help. Hence, I would like to invite all my friends to make your donations – no matter how humble, and indicate it to the secretariat that it is the Endowment Fund. I also have one additional request, and that is when you send your donation send it with a prayer that it helps as many sentient beings while also wishing that no one in your family or circle of friends get hit by such a malicious condition.
(By the way, I have made my donation to the Fund when I accepted to become a board member. My grandson’s birthday is coming up soon and I will be making another donation in his name (we always donate instead of celebrating birthdays), and for the good health and happiness of my family – and my large tribe – with a moelam that no human being go through such a terrible malice)
Jarogang Temple is located in the village by the same name. It is in Athang gewog – and one can see it perched on the hill across the river, when driving along Wangdue-Tsirang highway and when you reach around Kamichu.
Jarogang takes its name from Legon Jarog Dongchen – one of the three supreme protectors of Bhutan. This deity together with Yeshey Gonpo (Mahakala) and Palden Lhamo (Sridevi) make up the trinity of protector deities for Bhutan as established by Zhabdrung Ngawang Namgyel (1594-1651).
During the Second Tibetan invasion in 1934, Semtokha Dzong was captured and occupied. Zhabdrung Ngawang Namgyel felt that his presence in the country was causing too many troubles for his hosts and may lead to more deaths in his name. So he decided to leave for India – enroute to Ladakh where the King there, Senge Namgyel, had invited him. Like many of his predecessors Zhabdrung Ngawang Namgyel intended to go on a lifelong retreat to Mt. Kailash, which was then part of the Ladakhi Kingdom.
However, when he reached a stream after descending from Jarogang village, the deity Jarog Dongchen appeared to him and requested him to stay. The deity assured him that he would take care of the invaders. Zhabdrung, then, is believed to have returned to Jarogang and stayed in the house of Zomlha Chugmo (literally meaning Wealthy Lady of Zomlha). Few days later Zhabdrung again felt he was not only freeloading on the local people but also causing too much burden. He again set off only to be met with the deity at the same spot, who then informed the Zhabdrung that Semtokha Dzong has been razed down by a fire and all invaders have been killed. Zhabdrung named the small stream where he heard the news as Deychu – to indicate the stream where he received the good news. Zhabdrung returned to Jarogang and informed his hostess that he had decided to return to Chari.
The “kutsab” and the sacred relics of Zhabdrung
On the day of his departure, the hostess begged him to stay there and offered him the large house from where Zhabdrung could base his dharma activities. It is believed that Zhabdrung made two statues which resembled himself out of the rice dough and presented them to the hostess as his kutshab (representative). The statue, he promised, would carry the same sacredness of blessing as receiving it in person from him.
While one of the statues is still there today, the other is believed to have flown away and landed somewhere in Tsirang. No one knows about it. However, the people of lower Wangdue and Tsirangtoe believe that the area would have good harvest and all nine grains because somewhere there is this second statue “stuck on a tree”, according to the legend.
The other amazing relic (for me) is his phurpa (ritual dagger), which seems to be very powerful. There is also a conch, a bell and a cymbal, which were all gifted to the Zomlha Chugmo. There is also a small metal statue called kharsapani, which is also believed to be self-arisen (rangjung). Some sources say that there were more relics and belongings of Zhabdrung but were apparently taken to Lama Lhakhang in Wangdue Phodrang Dzong – and brought here when the new dzong was built to be used as nangten. Nevertheless, in my view, Jarogang Lhakhang still has the biggest collection of relics associated with Zhabdrung – making it a recommended pilgrimage destination for every Bhutanese – irrespective of the faith, sect, or religious affiliations. In fact Zhabdrung was the founding Father of Bhutan – besides being the emanation of Avalokiteshvara and Guru Rimpoche.
The trees of Jarogang
The visit to Jarogang is incomplete without visiting the jackfruit tree, which is believed to have grown out o a seed planted by Zhabdrung Ngawang Namgyel. Even today the lama and the monks of Jarogang make the offering of the first harvest to the Machen Lhakhang – where the mummified remains of Zhabdrung is preserved today (he was never cremated). This tradition has been continuing for over three hundred years now.
There is also a tall cypress tree below the temple, which is believed to have grown out of the Zhabdrung’s walking stick. Legend has it that with numerous wars and invasions, he doubted if his mission to establish a Drukpa state would be successful. Thus, he planted the walking stick and is supposed to have made a moelam (aspirational prayer) that if he were to succeed a tree would grow out of the stick.
(Triviality: The exteriors of Jarogang temple retains the mud color without getting the white lime wash. The folk theory is that the local deity of Uma demanded that Jarogang temple should not get a whitewash. In retaliation the deity of Jarogang demanded that Uma Gonpa won’t get a sertog (the rooftop pinnacle). So even today Jarogang temple is not whitewashed, and Uma Gonpa has no sertog)
Getting there
Along the Wangdue-Tsirang highway, before you reach Kamichu there is a cantilever bridge and on the other side of the bridge is marked as the headquarters of Jaypee construction company. Cross the bridge and drive for some two kilometers till you reach a diversion – marked with two signboards. To the left is to Jarogang, and to the right is Athang gewog office.
Morakha takes its name from a remark made by an attendant of Guru Padmasambhava. It was during the time when Guru Rimpoche and Mendarawa were in the area. Mendarawa was in the village, while Guru was meditating in the mountains between Phobjikha and Athang. When the Guru inquired about Mendarawa, the attendant is supposed to have replied, “She is (Mo-ra) in the village (Khar)”. Thereafter the place where Mendarawa dwelled was named Morakhar, and later simply Morakha.
Morakha Temple stands over the village of Lomsokha in the main Athang valley. The site is believed to be the spot where Mendarawa practised the Vajrapani saddhana – known as Chana Dorje drub in Bhutanese. A temple was later built on the spot by the followers of Mendarawa and Guru Rimpoche. The exact date is not known.
Coupled with the Athang Tsho (lake), which is at the other end of the valley, the region was a mandatory destination of all emanations of Terton Pema Lingpa, and the followers of the Peling tradition. The area, therefore, received hundreds of pilgrims each year – thus adding to the prominence and economy of Athang region since the mediaeval era. It was only in the post-modern era that the region saw the decline, as the natives were lured to the urban areas of Thimphu and Wangdue. During the same period, pilgrimages from Tibet stopped for reasons known to everyone.
Mendarawa, and Adha mathra and Adha Rachu:
In front of Morakha temple is the boulder that is believed to be the handloom of Khandro Mendarawa, the spiritual consort of Guru Padmasambhava. While the Guru spent his time in the mountains of Athang (also colloquially pronounced as Adha), Mendarawa spent her days practising the Vajrapani mantra, and by night weaving the traditional clothes. The stone relic can be seen even today. Some local sources claim that the origins of the popular Adha mathra and Adha rachu – a traditional handwoven textile and pattern have their origins here in the works of Khandro Mendarawa. And because of their association to Mendarawa, these patterns of traditional textiles have spiritual blessings and are auspicious for special occasions.
According to one source, Athang Morakha is only place visited by Mendarawa. All other important sites of Guru are associated to either Yeshey Tshogyel or Tashi Khyidron. This makes Athang a very special valley
Betel leaves:
Another very popular item associated with this place and to Mendarawa are the betel leaves, which are believed to have been planted by her. The only surviving plant, which is standing in front of the temple, is jealousy guarded, as many attempts to graft and reproduce have been unsuccessful. The betel leaves from this plant are used for making mendrub (medicinal pills) or rilbu (blessed pills). Another local claims that the betel leaves available in the wild in the jungles of Athang gewog are equally blessed by Mendarawa – and they are used for Zhugdrey ceremony in Gangtey Monastery during the annual Gangtey Tshechu and Drubchen.
Chana Dorje relic (ter) statue:
The most prized possession of Morakha Lhakhang is a finger-sized relic statue of Vajrapani (similar to the one in Bartsham temple in Trashigang). It is tucked away in a secured safe and can be seen only on special occasions.
Vajrapani is referred to, in abbreviated form, as Chador in Bhutanese, and every newborn that receives his or her name from this temple is called Chador. So, every other person in this gewog is called Chador, and almost every Chador you meet may be from Athang gewog.
According to the caretaker monk, the sacred Chador statue is believed to have been retrieved by Terton Pema Lingpa from Mebar Tsho (lake) in Bumthang. “One statue flew to Tsakaling in Mongar, another to Paro Dongkala, and the last one came to Morakha,” he adds.
When the original Morakha temple was destroyed by fire this relic statue is believed to have flown away and stayed safe on a nearby tree. It was later discovered by the resident monks and brought back to the temple.
Vajrapani is also a popular deity, who is revered as a part of the supreme Trinity of Protector Deities called the Rigsum Gonpo (རིགས་གསུམ་མགོན་པོ་) – literally translated as “Lords of Three Families” with the three families being Avalokiteshvara, Manjushri and Vajrapani.
The affiliation to Gangtey Gonpa:
The association of Morakha Lhakhang to Gangtey Gonpa started with the life and works of the Second Gangtey Trulku, Tenzin Lekpai Dondrub (1645-1727), who is considered as the most prolific of all the previous Gangtey Trulkus, and who operated mainly in this region. Although a realised being, he lived a simple life of an itinerant monk – who are locally referred to as gomchens.
His works and the patronage he received from the Athang area became the inspiration for the popular adage, “Lama Ganteyb. Jindha Adhap” (Lama from Gantey, patrons from Athang). Today the monastic center is affiliated to Gangtey Gonpa, and the current Gangtey Trulku Rimpoche initiated the reconstruction and the expansion of the temple into a proper monastic institute.
Who must visit?
While Chana Dorje practice is recommended for everyone to pave the path towards ultimate enlightenment, the blessing is a must for those born with birth-mewa 2 and 4. It is strongly recommended that people born with these mewas make a pilgrimage to this sacred place and/or to Bartsham Chador Lhakhang in Trashigang. This is because Chana Dorje is the deity of those born with birth mewa 2 and 4. Birth mewa 2 are those born in the 1944, 1953, 1962, 1971, 1980, 1989, 1998, 2007, and 2016. Birth mewa 4 are those born in 1942, 1951, 1960, 1969, 1978, 1987, 1996, 2005, 2014, 2023
Getting there:
The total drive time from Thimphu is just 3-4 hours making it a nice day trip. There is a farm road that takes off from Kamichu on Wangdue-Tsirang highway. It is pliable with small cars (maybe not during the wet season).
When you get down to the valley floor from the Lapsaka Pass, look for a signboard. Take the road to the left marked as Athang Morakha Changlochen Chador Lhakhang.
What to take:
Take rice, flours, lentils, cooking oil and food supplies for the monks there. There is a community of monks headed by the abbot – with no subsidy from the state.
Where to stay: There are decent guest rooms at Morakha Lhakhang in case people want to stay overnight, which I highly reccomend. Contact person: Lopen Sonam Drugyel 17480524.
The famed Athang Tsho (lake) is a beautiful subtropical lake, and some 6 acres in size, in Athang Gewog in lower Wangdue. It is located above Lopoka village on a plateau at the edge of several paddy fields.
The legend:
Legend has it that the tshomen (literally meaning Lake Woman, but referring to the deity of the lake) moved here from a distant place where there was no peace or sanctity because of sacrilegious acts by the locals. Disguised as a young highland girl, with a herd of yaks, she arrived in Phaktakha village in Athang and sought shelter for the night in a house belonging to an old lady. The lady offered a room in the basement.
Next morning when the old lady went to check on the girl, the latter was nowhere to be seen and instead a small pool of water was in the basement. She then rushed out of the house and to her astonishment found her rice fields were covered with a huge lake. The yaks were there but not the girl. The old lady instantly knew she was dealing with a tshomen.
Angry and mad, she called out to the tshomen and told her to come out of the lake. The girl appeared and told the old lady that she found this place to be very pure and peaceful and begged her to let her stay. As a price for the land on which the lake was to be hosted, the girl offered a horse that laid a golden egg every month, plus the yaks. There was only one condition: the old lady must never reveal the horse to anyone and was to be kept hidden away in the basement. The old lady agreed and accepted the offer.
As months and years passed the old lady increasingly became wealthy and was the talk and suspicion of the village and then the valley. No one understood how, but in one village gathering the old lady accidentally revealed something that made everyone curious. When she was standing up to leave, she was asked why the hurry or the need to leave? She made a slip of tongue and told them that she needed to feed the horse. The villagers always knew that she never owned a horse and so, one of them decided to snoop in. He found that she in fact did own one in the basement and to his great surprise the horse also laid a golden egg.
As the horse left the house and the village, however, it refused to move and the men pushed and flogged the horse till the next mountain. At a point from where the lake can be last seen the horse is believed to have wept. On this spot a small lake was formed. The place is still visible today.
From here there are two versions of the story. One that says that the horse died of intense flogging and the other that claims that the horse was beheaded after it refused to move. Whichever is the correct one, there is a grassland with a peculiar grass that is reddish in colour. This is believed to be the blood stain of the horse after its hide was spread here to dry.
The saddle and the sling of the horse were believed to be in Wangdue Dzong. And the house, or the descendants, of the old lady are believed to be in Phaktakha, a village just above the lake.
Social and cultural significance:
The lake is believed to be the Lhatsho of Peling tradition of Vajrayana Buddhism and hence it is a very sacred lake. Until the late twentieth century it was a mandatory pilgrimage destination for the Lhalung Sungtruel line of lamas and the reincarnation of Thuksey Rimpoches. The valley received lots of pilgrims from Tibet and from other parts of Bhutan. This explains the prosperity of Athang region, which despite its remoteness had the fame of producing lots of Wangdue Dzongpons and noble families.
Locals consider the lake as the most important part of their village. They say that the Tshomen has made Athang gewog very prosperous since ancient time despite a very small population. Even today, The sacred lake is believed to bestow the devotees the blessings of wealth, beauty and loyalty. It is also very much part of the local mood too. When there is an impending death or a pandemic the lake has been seen to change its color to a dark hue.
There is a simple altar built at the lake for people to conduct simple rituals and ceremonies. I recommend the Riwo Sangchoe prayers that are believed to bless honour the nature around and the non-human forces and spirits.
Getting there:
The total drive time from Thimphu is just 4 hours making it a nice day trip. There is a farm road that takes off from Kamichu on Wangdue-Tsirang highway. It is pliable with small cars (maybe not during the wet season).
When you get down to the Athang valley floor, from the Lapsaka Pass, look for a signboard. The road to the left is to Lomtsokha where there is the Chana Dorje temple of Morokha. To go to the lake. turn right. After the bridge, take the right at the next crossroad. There is a 5-minute walk from where the road ends.
This trip is highly recommended, as you can tie up with a visit to the sacred Morokha Temple in the same area, where there is the relic statue of Chana Dorje – believed to have flown there from Bumthang.
What to take:
Get plenty of plain cooked rice, plain crackers or sweet biscuits for the fish population in the lake. Make sure there is no salt on anything you feed.
And, of course, fresh cow milk for the Tshomen (Lake Woman), and incense sticks.
Several people asked me as to what kind of businesses they can do in Gelephu – as the mindfulness city project kicks off.
Well, I am not the official representative on this, but for the benefit of the sentient beings who may require ideas from others, here are a few very obvious ones that come to my mind, from the various foreign travels I did in my life. Some of these businesses are already there, but more and better services will be required as projects, businesses and people settle in. I invite young Desuups who have been skilled to give an extra thought.
First, three golden rules to succeed:
1. Ditch the get-rich-quick syndrome: When you start a business, first aim to make a living and not make profits. If you secure the basic income to survive, it is a good start. Then as you become popular and you capture the market, you can think of profit. Work on a very low margin. As we say in Bhutanese, “don’t kill the red cow”. Start small. Minimum investment. Outwork your competitors.
2. Advertise your service: Market your products. Don’t wait for customers. These days with Facebook and other social media platforms it is easy. Stop wasting time making tiktok videos and doom-scrolling. Use social media with a purpose. Build a website. This gives you credibility.
3. Consistency, commitment & honesty: Be consistent. Don’t start and then wane. This is a classic case of any Bhutanese business. Keep your commitment. If you say 3pm, make it at 3pm! Who has not been to a place where they tell you to come back at a certain hour and when you go they have not even started the work. With Bhutanese it might work but not with others. And be honest and trustworthy. If you lose someone’s trust, you lose everything and you lose it forever. If people trust you, that is your biggest asset.
Don’t compete with anyone. Compete with yourself.
Now, here are some ideas – assuming that Gelephu will be an area with free movements of people, and with a real ease of doing business, which are all the hallmark of a special economic zone.
1. Shuttles, luggage, logistics and shipping services:
People arriving in Gelephu – whether it is for short visits or for longer stays will need to move around. If you have a car, you can provide the shuttle service. You can form a group, and offer a wider variety of vehicles. There will also be goods – like personal luggages to be delivered, and merchandise to be moved around too. Whatever be the case, shuttle service is a big business in any economically vibrant city. Packing, forwarding, shipping, air cargo, etc. will only increase as we move forward.
There will also be people moving in or having shipping containers and goods they have ordered from somewhere to be cleared from Kolkata and forwarded to Gelephu. In the initial period these clearing jobs will be a nightmare and they are best left to experienced hands. If you have some experience, put them to some use.
2. Visas, stay permits, translation and administrative services:
Any foreigner needs some paperwork to be done to enter or arrive in the city, start a business, apply for stay-permits, extend their stays, get a SIM card, Wifi services, etc. A small office with a photocopier, scanner, printer, camera and a make-shift studio are all you need to give a go. Alongside you could offer translation and translator services. People who come to Gelephu would most likely use agents in the beginning to do the running around.
3. Rentals, real estate & retirement homes:
As people move in, they will need a place to stay. Consider starting a property rental service and help people find a place. You can charge a fee for your service. This business is quite easy, and not so demanding that you can work from your own home. All you need is a good laptop and a website.
Short term lease or seasonal rentals in Gelephu may also become a trend for Bhutanese from the colder regions of Bhutan – Thimphu, Paro, Bumthang and Haa, to escape the winters. This is something I would consider – live in Gelephu from November to March.
4. Photography, video, writing and printing services:
As businesses explore the area of Gelephu to build their factories or homes, or whatever, they will look for professionals to take pictures and videos. Later to write reports, design company websites, design brochures for their business – or advertising and running their social media pages – and do their backend work. This is not bad if you like art, designs and creativity. And again something you can freelance out of your car.
5. Steam, sauna, medicinal baths and fitness centre:
One other business that will do well is a bathing centre. Better if you can access the hotsprings of Gelephu. Having regular steam and sauna baths provide a variety of health and beauty benefits, especially in south Bhutan where bugs and insect bites are common. The traditional hot stone or herbal baths can be a good tourist attraction, because of Bhutan being a land of medicinal herbs.
If you are a certified fitness trainer it is time to move to Gelephu and open a gym there for both visitors and locals who are very conscious of their health.
6. Laundry shops, and dry cleaning services:
Laundry and domestic help will really be in demand as people move to Gelephu. You may think people can use a washing machine, but having to iron the clothes takes time and people don’t have the time or patience for these things. When I do long-stays in Bangkok or Bali I always use the laundry service where they charge by kilos. A heavy duty dryer machine is a must in Monsoon in Gelephu when the humidity does not allow your clothes to dry.
Laundry service will also be required by hotels and guesthouses, who will happily outsource the washing of bedsheets and pillowcases on a daily basis. If you do it well, it is great business.
7. Gardening, domestic helps and security services:
Grass and weeds grow faster than you can think in south Bhutan because of the warm weather and torrential rain. Plus they don’t dry up in winter. Every house and every villa will require gardening service. Gardening does not mean only plucking the weeds. You must also offer design and construction service with ready-made plants and flowers transported from the nursery and transplanted. You can offer to maintain it for an annual or monthly fee.
There will be a floating population who will be in and out of their homes in Gelephu. So besides gardening, there will be the need for domestic helpers and to security guards while they are away.
8. Travels & tours:
Gelephu will become the entry point for travellers who may want to proceed to Manas or Phibsoo (within the GeSAR) or beyond to Zhemgang, Trongsa and Bumthang. Visitors may also want to explore and experience village life.
However, this will be the most competitive field and so you need to prepare for this the most by: Visiting all places of interest, studying the area, documenting and remembering the stories, myths and legends; Locating the best food and drinks that are not good but also hygienic and clean; Blogging, writing and advertising extensively; Learning how to make good videos, and put them on YouTube; Taking good pictures and making information brochures; and by being very resourceful
9. Rooms (Bed & Breakfast):
People need somewhere to sleep, and often the big hotel chains are expensive and soulless. Meanwhile, a quiet rural home with some history, a private hut with a shower, a proper breakfast and the proprietor who can share the local history, culture, traditions and knows the place and people there, could be a far more enticing place for a casual visitor. People will not come to Bhutan to look for luxury beaches or entertainment but for some authentic connection to nature and people and for some quiet introspection.
This could be a great retirement plan for many civil servants who are well travelled and knowledgeable, and who own land in Gelephu-Sarpang. Besides, south Bhutan has a much milder climate for the old ageing bones and muscles.
10. Food & beverages:
Coffee shops are my favourite places. I may not visit a local museum or a famous tourist spot but I always enter every coffee shop in town when I travel. I am addicted to coffee and besides that it is a nice place to make new friends and have a conversation. That’s the reason there are coffee shops everywhere in Europe and in southeast Asia. Better if the place has homemade pastries, bread, bun and cakes. Go for this! There are more people like me than you think – even among the Bhutanese.
I won’t mention restaurants. This is obvious. But one business that will do well is catering, but with a difference. You must cater the food to places with a view – in the wilderness, near the river, in the jungle. You can cater weddings, birthdays, official and unofficial events. Many professionals who will be move to Gelephu will be single or young couples who cannot cook.
Honorary Mention: Be a “Jack of all trades”.
There won’t be a huge mass of people rushing to Gelephu right away. It is more likely that there will be a good number of early adopters who will inspire more to move in. So instead of focussing on one trade, have as many in the beginning – and then focus on one. You can combine several businesses, like travel, shuttle service, and visa clearing, while your wife offers laundry service or leads a catering team.
(More business ideas in the legal, public relations, wellness, etc. later as I get a better grasp of what are coming there)
The new longer runway for the Gelephu Airport will run parallel to the existing one and will extend towards Sarpang (and not towards Mao Khola). The runway will pass over Paitha Khola river and Aiepoli river. Land needed for this has been acquired and finalised, as per the reports.
The 3,000 metres runway and the new Terminal Building and associated infrastructure are estimated to cost around Nu. 20 billion – and will be able to accommodate the Airbus a320 family and Airbus a350.
The existing airport with its small terminal building and the 1500m runway, while serving the domestic flights, will also cater to regional flights such as to Kolkata, Guwahati and Bagdogra. The Department of Air Transport has officially renamed the airport as Gelephu International Airport and received the international certification from the ICAO (UN agency that looks after aviation). International flights to the above destinations will start soon using the existing Druk Air ATR-42. Some clearances for the air route from the respective governments are awaited. (Source: The Bhutanese and Department of Air Transport, Paro International Airport)
What does this mean for GMC?
In my view, potential investors can fly in directly from India, Nepal and Bangladesh in the immediate future. Bhutanese people living in Gelephu and in the nearly Dzongkhags can fly out without having to drive to Paro to catch the flight. Indians living in nearby Assamese districts can use it too. Connectivity is the key to any economic growth and nothing is faster, safer and reliable than air connections. And since the airport has been certified, private business jets can also fly there, which will facilitate the travels of large international investors.
In 2 years time, hopefully we should have the new airport up and running. My dream is to see our own airlines acquire an Airbus a321 and fly direct to Australia, Dubai and Kuwait. Establishing such physical connections may perhaps reverse the migration, or at least create a circular one with investments and movements and keep the emotional connection with the country.
Druk Air that flies on Fridays and Sundays is reportedly seeing an average of 20 passengers on every flight (the plane capacity is 30). As I mentioned in my earlier post, if we make service available, people will find ways to use it.
Technically, it is also possible to land the Airbus a320 types of aircrafts on this 1500m runway but may require special certification of pilots to do that since it is stretching a bit. However, this would link Gelephu immediately to Delhi, Bangkok and Singapore. There are few international airports around the world (Santos Dumont Airport – Rio de Janeiro – Brazil) that have shorter runways than Gelephu and where Airbus 320 and Boeing 737 operate.
Another key infrastructure is the railway link, which will facilitate export of boulders and agriculture products while bringing down the prices of imported goods. The railway connection is also really important because a project as massive as an entire new city cannot be done by depending on the trucks and taxis only. Heard the Northeast Frontier Railway are working on that. Hope the imminent visit of the Indian PM will give a new impetus.
Dreaming on? Sure, for, there is no cost to dreaming. It actually feels nice. Better than engulfing yourself with negativity and pessimism.
My earlier post on children left behind has stirred some conscience. I am glad. That was my intention – to make people think and reflect. Some, of course, just got offended and shrugged it off as nonsense. It has also put others in defensive mode. These were all expected. This is a very sensitive and personal matter. I understand.
I close this topic with a very personal story.
In the early 1970s when we (my four siblings and I) were growing up in Phuntsholing our parents really struggled to feed us and clothe us. My father was just a bus driver – a single-earner parent, who also had to look after his own siblings (my young uncles and aunt) since my father was the eldest. My grandfather had passed away when my father was just 10.
We lived on a bare minimum and I remember I often went to Hindu pujas and ceremonies that were conducted at the nearby Hanuman temple in Jaigaon. They gave me free food, with tea and dessert too. (This is the reason I love Indian people). Other times I ran errands for our neighbours and they would either give me some small change or feed me in their homes. Everyone knew I was always hungry. Other times I collected empty beer bottles from private homes and sold them in Jaigaon.
Around that time we also had a well-off granduncle in Kalimpong called memay Sangchung. He often visited us in Phuentsholing and took a liking for me. Memay Sangchung ran occasional tasks for the Bhutan House and our royal family and made his fortune by hosting Tibetan traders in his house. I was told he hand-stitched the ghos for the Third King, which was very highly appreciated. He was my late grandfather’s younger cousin – a close relative by Sharchop standards because he shared the same bloodline and came from the same house in Tashigang.
Memay Sangchung felt very sorry for my father and offered to help. He often took me and my sister to Kalimpong on school breaks and gave us everything we asked for – food, clothes, pocket money, etc. He also offered to adopt us and educate us in the best boarding schools in Kalimpong or Darjeeling. Memay even tried to entice me by showing hundreds of zee beads, ivories, cobra horns and gold statues, and told me I could have them all if I became his foster son.
My father was quite open to it afterall memay was his real uncle. But my late mother was totally against giving us away. “Even if I can only afford a yomri (thin flour broth – a food of the poorest), we will eat together, and I will raise my children like that”. She was absolutely clear about what she was doing and what she could provide for us. “Waktsa rey soenam rey” (every child comes with a fortune) was her favourite line. I later went to Don Bosco Technical School (Kharbandi) in the same town.
What my mother lacked in terms of materials and properties, she made up with her big heart, optimism and a great sense of humour. Despite the hardship, our house in Phuntsholing was also the favourite transit hostel for every person from eastern Bhutan. But my mother never once complained or turned away anyone who sought shelter in our home.
She poured her unconditional and boundless love on all of us – without distinction and without once feeling hopeless. Maybe this is the reason why my siblings and I grew up as fairly grounded people. We simply grew up in love, laughter and optimism – but penniless and most of the time slipperless.
So to all of you, especially the young Bhutanese mothers, whatever you can afford for your children is okay. However, I wish you the togetherness, sitting in circles, and eating and enjoying that simple thing you can afford – maybe it is just a yomri – but with limitless love and laughter. Now or later. Whenever.
Yes, money is important. That’s the sad reality of the modern world. But don’t forget love. And for that, you don’t have to seek it anywhere else. You don’t have to leave the country we all love – or the community that loves you.
It is there inside you – in all of us. And maybe that’s the best gift you can give. Rest, I believe, your children will figure it out – like we did. Because, we all come with a fortune clipped on our head.
(Picture: My father, my younger sister and I with my Dev Anand-inspired hairstyle. 😁😁😁 1976, Phuntsholing, Gupta Studio. The shirt and the tie were part of the Studio wardrobe.)
Last week in a casual conversation with my so-called social media influencers, one working mother-journalist, shared something very concerning. The case of many young parents who have left their young children in the hands of caregivers back in Bhutan.
In a bid to secure the future of their children, the parents are working abroad and sending money and resources back home. It is a common narrative across Asia and not just confined to Bhutan. So far so good. It sounds nice. It sounds noble. It sounds rational. But this is where the good news ends, in my view.
As I mentioned before, I am not a child psychologist, but a social science student who is trained to observe social phenomena a little more in depth. More than that I am a parent of two daughters (now adults) and the head of an extended family with a long list of nieces and nephews, who always believed that depriving your children of parental love and presence does not bode well for their development.
The consequences of childhood dejection are even scarier. At best, these children will grow up with a big hole in their heart, while the worst case scenario is beyond anyone’s imagination.
First, there is simply nothing in the world that can replace the parental love and their continued presence as the child grows up and confronts the cruel, complicated and confusing world. Second, there is tons of academic research that shows that the harm from the absence outweighs any economic benefits. One study from China suggests that children who are not raised by their parents are at higher risk of internet addiction, depression, anxiety, loneliness, suicidal ideation, drug abuse and violent crimes.
As we come to terms with the increasing reality of outmigration, there are few questions that one needs to ask in earnest – with utmost sincerity. Whose dreams and future are you securing? Your own or your children’s? Won’t there be the possibility that the dreams you are building could turn into nightmares in future? What if you are left with a broken child. What kind of adult this child would grow up to be? What kind of country are we going to live in? Mind you, ours is a small nation and it will take one person to bring down the whole society and the atmosphere. We are not India or the Philippines to absorb social shocks. No amount of money or iPad will substitute you.
I might also add that there are no perfect one-size-fits-all answers to the above questions. It depends from case to case, person to person, and from family to family. For instance, two of my age-mates with foreign spouses successfully brought up their children in the US with strong Bhutanese identity. And back in the 2000s my own sister had to leave behind two young children, and we the two elder siblings tried our best to fill the gap. It looks like it worked in our case. To our great fortune, though, our elder sister was a housewife, and we didn’t have iPads, smartphones or social media. And life was fairly simple and straight-forward. And I also met a woman in New York who has no choice but to provide from afar.
For those who are out, I feel it would be good to follow our age-old advice, which my late mother used to give me. Whatever you do, do it with moderation (tsham tshey in Bhutanese). If you have made some inroad into financial security, come back. For those parents who are planning to leave, take turns to go and study and earn abroad, while one stays back and be with the children. Or if you can afford and also ensure that you can rein in your children, pass your values and identity (which will be tough), take the children with you. Be careful with this too. This is another topic that I have partly dealt with in other talks and articles.
Ask those tough questions every now and then, and be honest with yourself, instead of blindly following the herd. Or stubbornly chasing the dream. You know your own situation, circumstances, and your children better than anyone. But, if you lose your children no one will cry with you. The mass you followed will instead blame you for not knowing how to parent.
Most importantly, as my influencer-colleague shared with a heavy heart, be aware! Just know that this nightmarish future is not something you can undo once it unfolds in front of you.
You cannot unwind the clock of your life. You cannot retrieve those lost years.
Landing in Bhutan’s only international airport, especially for those flying in for the first time, can be quite an experience with terrible air turbulences and sudden drops in altitude as we ram through the clouds towards Paro Valley. When you look out of the window, the wings are almost scrapping the trees and the roofs of the houses, or scratching the rock face of Dongkala or Dra Karp. But these are nothing compared to the 1990s rides with a maverick American pilot called George, who used to take us down on a nose dive, and make us all pray or vomit – or both.
What is reassuring is the amazing safety record of Paro Airport. That’s because, besides the visual flight rules that the pilots have to abide by, here, the captain in command has to take full control of the landing – unlike other airports in the world where the co-pilots can also have the option to land the aircraft. Of late, pilots can also depend on better navigation support services such as GPS on the aircraft, and one more VOR station on the ground, to guide their way through the mist and the mountains. So, travellers who have been doing this route since the 1990s will also remember frequent flight cancellations, which is rare nowadays.
We Bhutanese, however, leave no stones unturned. Even the gods and the higher hands are invoked regularly for smooth operations of these flights. (See Druk Air Facebook page)
The temples you see on the mountains often play hosts to appeasement rituals to local protector deities such as Dongko Tsen and Jowo Drakey of Paro, and Aap Chundu of Haa. Likewise they invoke Tsi-Mar in Bumthang, and Aum Jomo and memay Dangling over Yonphula, Tashigang.
Being Bhutanese is about recognising that we are just part of the universe with the presence of different forces and nonhuman agencies – and not just with our human ingenuity or ego. In everything that we do, it is about harmony between humans, nature and the supernatural – including flying the latest Airbus that science and technology has to offer.
Identity has been mankind’s longest search. The question of “who am I?” has intrigued thinkers from Plato to Prince Siddhartha to Descartes. For us in Bhutan, this question has become even more relevant, as the country faces the onslaught of technology and outmigration, and the dilemma and divisions brought about by changing politics and policies. Simply put, what does it mean to be Bhutanese? This lack of common understanding, I believe, forms the core of our challenges – whether it is at an individual level or as a nation. Drawing from my PhD dissertation, I will attempt to give a definition to this slippery topic.
Identity has several definitions and concepts. Depending on the discipline, there are racial identity, gender identity, religious identity, cultural identity, political identity and so on. Here, by identity I am looking at the one coming from psychology – as in the personal identity, which describes one’s distinctive attributes that make a person unique. And more so, to the sociological definition, which refers to qualities, beliefs, and traits that characterise a person or a group. Scholars argue that it is the social circumstances in which people have been raised that determine the ways in which they identify themselves. Identity is, thus, believed to be produced through social interactions and experiences.
The traditional, virtual, and hybrid communities
A traditional community is where everything is shared – life, work, happiness, or sorrows. When you build your house, the whole village comes together without expecting a payment. Wherever celebrations and ceremonies are taking place, everyone is invited by default.
Nature and spiritualism occupy the centre stage in this community. It is not humans, but nature, which dictates everything including the pace and rhythm of life. Places are not just physical spots. They are sources of stories and spirituality, and of inspirations and wisdoms. Thus, kinship and family ties are extended not only to humans, but also to nature and to nonhuman forces and spirits. For instance, tigers are referred to as azha tah (maternal uncle Tiger), bears as aku Dhom (paternal uncle Bear), and elephants as memay Sangye (Grandpa Buddha). Certain deities and mountains are also embraced like a family. Examples of case in point are ama Jomo (mother Jomo), memay Chador (grandpa Vajrapani), or as memay Ralang – a mountain in Trashigang. Kinship terms do not only serve a referential purpose. They build and sustain emotional connections too. This may be the reason why Bhutanese are close to nature and mountains.
Time, in a traditional Bhutanese community, is conceived as cyclical and not as linear. For instance, older people do not remember their age. They will remember their Buddhist zodiac signs, which is a cycle of twelve years known as lo-kor. The correct question to ask is, “How many cycles have you done?” instead of, “How old are you?”. Nature also defines the flow of time. To lift from American sociologist Robert Levine, traditional Bhutanese prefer event time, and not clock-time. In rural Bhutan, you don’t say, “I will see you at 9.30”. Rather it would be something like, “Let’s meet before the Sun sets, and after we collect our cows from the jungle”. This may explain why Bhutanese are rarely on time.
At the other extreme of a traditional society is the virtual community where humans, instead of nature, are at the centre of the universe. Here everything must be rational, logical, scientific, and black and white. It is also where time is linear. The resulting characteristics are: more individualism, expressiveness, innovation and celebration of anonymity. Money and materialism are means to enhance one’s self-worth or belonging.
Striding between tradition and technology, between collectivism and individualism, and between money and meaning, is the hybrid community. Time starts to become linear here, and the cyclical concept is still accepted. Nature has its place, and so does rational science. There is more “we” and less “me” in this group, and wealth is to enable one’s pursuit of the greater good.
Therefore, the traditional Bhutanese identity is an interdependent self, which consists of a personal self, social self and a spiritual self. The social self is derived from one’s social identity as a parent, and from the vocation one practises. The spiritual self is the recognition and internalisation of the external nonhuman energies and spirits.
The chronotopic Bhutanese identity
While one may observe these identities manifesting in different generations or communities, an interesting finding is that you can also notice these multiple identities in individuals, as one lives through the changing circumstances and contexts in life. The ingredients of the interdependent self – the personal, social and the spiritual selves, are all there in each one of us – in different dosages and degrees. I call this the chronotropic Bhutanese identity. Chronotope comes from Greek and it means time-space (chronos means time, and topos – place). The term was coined by a twentieth century Russian philosopher Mikhail Bakhtin as a literary tool to posit the idea that time and place are inseparable in art. Chronotropic identity basically argues that a change in timespace configurations triggers a seamless shift in roles, behaviours, discourses, modes of conduct, mindsets, and cultural practices.
Take for example, the people of my generation – the predominantly hybrid group that grew up in a traditional setting, and got introduced to science and technology. We start the day by reciting a few lines of prayers. We then get up, wash and offer water and incense to the altar, have breakfast and open a laptop at work. The virtual community, on the other hand, may be on the technology from the moment they wake up till they retire to bed. They would attend spiritual calls on special religious occasions, or visit a temple like Dechenphu if they need something. Conversely, the traditional people access the technology too but not as a default mode. It sees materiality both in technology and spirituality, though.
The key to a harmonious Bhutan, then, is not only to recognise these parallel matrices, but, to paraphrase another philosopher, Jean Gebser, to embrace an integral consciousness that would involve a more holistic understanding of the reality, which includes both the rational thoughts and the intuitive sense of interconnectedness and spirituality. The Generation Z (or Gen Z – referring to people born roughly after 1999) must not refute the traditional as archaic and outdated. On the other hand, the hybrids should not discard the Gen Zs as not adhering to established norms. There is space for everyone.
What’s going on in Bhutan, instead
From a sociological perspective I feel that there is a loss of innocence among traditional Bhutan, which was accelerated by political changes. There is also the empathy deficit among the hybrids – because of newfound power, ego and fear. And then, among the younger generation, a decline in the sense of belonging from being not understood. Unless we address these, people will go off on tangents in search of meanings to life, instead of drawing satisfaction and purpose from the service to the collective.
My greater concern, however, is for the next generation. For better or for worse, from an interdependent-self that we should be, Gen Zs are growing up as more expressive, questioning and independent selves. Instead of love and guidance by the collectivist society, it is viewed as a social divergence. Our youth, then, feel misunderstood, and even rejected. Research shows that when they are isolated from their physical communities, they will either go away, shut off completely, or hide behind computer screens and smartphones and try connecting with the online world. One issue with living on social media is the abundance of information and knowledge there – both good and bad. Information is not knowledge, and knowledge is not wisdom. In life you need wisdom. You develop wisdom only when you engage with the physical world, where you roll out your sleeves and get your hands dirty. This may explain the success of the Desuung program. It gives that opportunity – to go hands-on and feel a sense of belonging to a meaningful community.
Fortunately, some compassion is still around in Bhutan, which is evidenced by frequent and successful fundraisers on social media, like for someone in Australia who needs a surgery, or for a fellow Bhutanese who has to go for a transplant in India – or to simply save some yaks – or build a stupa.
So, what does it mean to be Bhutanese?
To be Bhutanese means to be compassionate, altruistic and spiritual; and be aware of one’s place in a family, community and country; and share this temporary space with other beings – that are both seen and unseen. If Bhutanese, young and old, could embrace this more, instead of over stressing on cultural paraphernalia or purely pursuing economic dreams or power, a brighter and a fulfilling future – as individuals and as a nation, will be more than guaranteed.
Dorji Wangchuk 