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704 pages, Hardcover
First published January 1, 2013
A country and its people can be only fully understood by unravelling their past.
That is what pulls me to history. And this book is one of the firsts in the series of world histories I aim to acquaint myself with.
While reading this book it is abundantly clear that Buddhism has played an important role throughout the historical evolution of Bhutan which the author roughly demarcates into five separate periods viz:
Though largely nestled high up in the mountains, it is amazing to realize that this small country of some 7 lac odd people has so much history and diversity burrowed in it.
Blending the mythological with the historical, the book tells the tale of this country from the point of the people, the languages they spoke and the Kings they had: from the popular Songsten Gampo through the establishment of the dual system of government-the Desis and Je Khenpo-by Zhabdrung Ngawang Namgyal, the unifier of the present day Bhutan to the incumbent monarch.
We learn how the constant feuds as well as reconciliations between different clans and different schools of Buddhism have shaped the history of Bhutan. Another interesting topic dealt with is the country's shared history with its neighbors like India, Nepal, China and particularly Tibet which seems to have played the role of both the warmest ally and the coldest foe, the admired and the despised.
Also,though briefly the issue of Lhotshampa ethnic cleansing is discussed too providing a short background and the road ahead.
Woven through the book there are then sporadic commentaries on the country's interaction with modernity and the strain caused on the social fabric of the community because of the tussle between the traditional and the modern, which is aptly captured in these lines:
Paradoxically, not all can speak their ‘native tongue’ fluently. This linguistic conundrum of multiple imperfect tongues with no solid grounding in one as the first language aptly reflects the very fragmented but dynamic personality of many young Bhutanese, who are grappling between the traditional past and postmodern future. They have neither fully relinquished the old world and embraced the new, nor fully inherited the old and rejected the new; they linger in a limbo halfway between tradition and modernity, the East and the West, simplicity and sophistication, between linguistic poverty and proficiency. Out of such a diachronic situation emerges an interesting Bhutanese character, which is aptly captured by the state’s search for the Middle Way.
The linguistic landscape of Bhutan is changing very fast and dramatically. It is very likely that in a few decades most dialects and many minor languages will be dead. A few major languages may survive the onslaught of English and globalization but will nonetheless have changed significantly. As each word represents an idea, the death of each language will mean the loss of a whole set of ideas and culture. The situation of Bhutan’s languages in the long future will be the best yardstick to measure cultural changes, indicating both how much was lost and how much has changed due to the homogenizing affects of modernization.
Some bonus Interesting facts:
The modern habit of attaching the father’s or husband’s name to one’s name in imitation of foreign cultures is another case of a modern accretion. Bhutanese traditionally received their names from religious figures individually and did not have the tradition of a family name. However, many parents today choose either the whole or part of their children’s names, and some children and female spouses add the second name of the father as their surname. Trendy as it may seem, this has its own practical and social problems. Bhutanese first names are generally gender-neutral and one has to tell the gender of the person by their second name. This is now impossible in the case of a girl who adopts her father’s second name as her second name. It is also a socially regressive practice in embracing a patriarchal symbol in favour of Bhutanese tradition with gender equality.
Ceremonies for nuptial bonds were rare in the past and limited to certain areas and some aristocratic families who adopted Tibetan customs. The Buddhist tradition does not have wedding rituals. However, today, new wedding rituals incorporating an element of Buddhist prayers and a big luncheon are common in Thimphu and other urban centres. Such invention of tradition, inevitably, comes with its own set of problems and challenges. While most people still approach such public displays of affection and novel rituals with some discomfort, the rituals have led to economic pressures amongst peers to throw grander parties or give more expensive presents. In a small society where most people know each other, it is also causing a stigma for those who cannot have these ceremonies.