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Langthil Geog |
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3. Langthil.
It consists of 13 major villages with 335 households and which according to the PHCB-2005 result the gewog has 2,637 number of population under the gewog. The Gewog covers an area of 508.4 Km² and it shares boundary with Tangsibji and Drakteng geog to west and north, Korphu to the south and Zhamgang Dzongkhag to the east.
Paddy, maize, rice, wheat and vegetables form the major crops grown in the geog, where cash crops like oranges, banana and guava are also grown.
The Gewog has one RNR center, two BHU and six numbers of ORC rendering basic services to the villagers. It has one Lower secondary School, three community Primary school and seven NFE centers providing education facilities in the Gewog. It has 55 numbers of telephone connections.
Trongsa-Glephu highway runs through the Gewog connecting most part of villages and plays a vital role in the flow of economy. Though highway runs through the geog most of the villages are still remote due to lack of farm roads. The gowog has two-approach road and very recently one of the existing farm road is further extended by constructing a new farm road from Endochholing village to Langthil village.
There are three villages where Monpas resides in the lower part of the geog which are all believed to be the true native of the country.
GEWOG AT A GLANCE as of 2006
ADMINISTRATION Figure in Numbers.
Gup 1
Chimi 0
Mangmi 1
Geydrung 1
Tshokpa 13
EDUCATION Figure in Numbers.
Higher Secondary School 0
Middle Secondary School 0
Lower Secondary School 1
Primary School 0
Community Primary School 3
Teachers 24
Bhutanese 24
Expertise/Non-Bhutanese 0
Non-Teaching/Supporting Staff 1
Total Students 665
Boys 295
Girls 370
Student Teachers Ratio 28
NFE Centers 8
NFE Instructors 8
NFE Learners 128
Male 41
Female 87
HEALTH Figure in Numbers.
Doctor 0
HA 1
BHW 1
ANM 1
VHW 13
BHU Gr.I 0
BHU Gr.II 2
BHU Gr.III 0
ORC 6
POWER & COMMUNICATION Figure in
Numbers.
Micro Hydle 0
Household with Electricity 0
Telephone Connection 55
Agency Mail Office 1
PCO 1
AGRICULTURE Figure in Numbers.
RNR-Center 1
Extension Staff 3
Power Triller 14
Rice Mill Set 31
Oil Mill Set 0
Cornflake Machine 17
Paddy Wheel 1
Brief history on Monpa of Trongsa
The Monpa resides on the lower hills of Black mountain under Langhtil geog in Trongsa Dzongkhag. They found to occupy Wangling, jangbi and Phumzur villages and Rukha village in Adha under Wangdi Dzongkhag. The total Monpa population in this area is estimated about 261.
The monpa of Wangling, Jangbi and Phumzur are homogenous and close community. They live and work in groups. Joint family system is prevalent if these villages. It is believed that Monpa of these three villages are members of huge families whose members got married. For hundreds of years they have kept themselves isolated from mainstream of Bhutanese society and have been able to preserve their local culture and tradition.
The term ‘Monpa’ as explained by the Monpa means ‘people of darknes’. This explains isolation, low self-esteem and low socio economic condition of this indigenous group of people. There are a total of 40 households in these three villages, that is, Wangling, Phumzur and Jangbi. The total population in these three villages is 261.
Monpas were originally hunters and food gatherers, entirely dependednt on the forest resource for their daily needs. The Monpa culture, tradition and practices are all intrinsically linked to the natural environment. The Monpa began to cultivate crops by clearing forest. They do tseri cultivation and rear some domestic animals.
The local dialect of the Monpa is known a Monpa Kha. Monkha does not resemble any other language of the country though it has roots in the Tibeto- Burman family, like other languages of Bhutan. Today, due to cultural influence posed by the outside regions Monkha is facing threat of extinction.
The traditional dress of Monpa is called Pagay and used to be worn by all Monpas a few decades ago. Pagay used to be woven with fibers from nettle plant. Food habit of Monpa people is very simple and is mostly dependent on locally available resources. Their staple food is maize and rice. Most common vegetables eaten by the Monpa are pumpkin, radish, brassica and brinjal. Local wine, Bangchang, made of wheat, buckwheat, maize or some wild plants is drunk most of the time of the day. Even young children drink Bangchang with their food. Women at their home brew Bangchang.
Religious practices.
Bonism was the main religion practiced by the monpa before the advent of Buddhist doctrines. But they still remain the faithful adherents of the former religion. The Monpa of these three villages do have the stories of Guru Padmasambhava, who they claim, visited their villages on the way to Bumthang. But their faith on Bonism remained undeterred. Altars are almost absent in the Monpa households. Animal sacrifice was practiced until recently during the Bon rituals, through this practice is today substituted by offering of boiled eggs. It is noticed that, of late, most of the Monpa have begun to follow Buddhism. Some of them have even joined the monastic school. Recently they have constructed a Lhakhang each in their villages.
According to Bonism, natural forces like forests, mountains, lakes, rivers, wind, sky etc. are the domains of spirits and disregarding these natural forces will lead to diseases and natural catastrophes. Therefore, preserving the environment and sacred and natural heritage sites are important and integral part of bonism value system. During forest resources mapping many sacred groves were identified in Wangling, Jangbi and Phumzur. It is a taboo to damage or cut trees from the groves/forest considered sacred, as these are considered domains of local deities locally termed as duth. Similarly, big rocks, trees identified by their ancestors are also considered domains of local deities Sada and Neda and are kept protected. It is believed that, if sacred groves are damaged, the local people suffer from illness and misfortune. Monpa perform rituals twice a year, once in summer and once in winter, welcoming rich harvest and to please their local deities by offering their first crops and Bangchang made from first crops. Thirty-two cups made of leaves filled with new crops is offered to deities. This ritual is performed by pawo only. This symbolizes the welcoming of the forthcoming harvest and people from all households celebrate by gathering, eating and drinking. Monpa also perform annual ritual in their Lhakhang by offering their prayers to Guru Rimpoche. Religious offerings comprise of food, tow cups of water, incense, white flowery seeds from the fruit of Oroxylum indica, butter lamp, one cup of rice, one cup of ara, one cup Suja. After one hour of offering prayers alone, they offer prayers with Ara, followed by offering of rice, fruits, puffed rice, and other available edibles. These offerings are the shared among the devotees for consumptions. Prayers for a further period of half and hours is offered to thank as well as bid farewell to the god and deities.
The Monpa have a number of cultural and religious sites in their villages, Some of these site are as follows:
Phuzur (Phurba Zur) meaning dorji and village: This site is on the way to Phumzur village. It is believed by the Monpa as well as other people in the country that Guru Padmasambhava had placed his Purba while traveling through this area.
Ugen Drak (Guru’s cave): This is another place of great importance both to the Monpa as well as others. The legend behind this place is that it is believed that Guru Padmasambhava rested one night in the cave on the way to Nabji.
Usha: This site is a rocky cliff with Guru’s head mark on it. It is believed to be very sacred by the local community. It is located below the Phumzur Lhakhang.
Dupchu (Dup Chhu) meaning holy water. This place is located above the Phumzur Lhakhang. There is a big rock in the middle of which a hole is present. Water comes out of this hole and the local people believe that is was created by Guru. The area is dry except the water coming out of the rock.
Kubra (Kudra): It is believed that Guru rested here for one night. There are some footprints on solid rock, which is believed to be the footprints of Angels who were along with the Guru. Phumsur Lhakhang is highly revered by Monpa as Guru Padmasambhava had passed by this site during his visit to Bhutan in the Eight century. This Lhakhang has received statues and religious items from Bumghang Kurje Lhakhang in 1999. It is believed that Guru Padmasvbhava visited Kurje, Phumzur, Kudra and Nabji in Eight century. Monpa perform ritual for all these Neh in Phumzur Lhakhang on the 10th and 15th day of the first, second, sixth, eight and tenth Bhutanese calendar month.
Traditional healing
Traditional healing practices both for human and livestock is very popular in the Monpa community. They were found to use more than 30 species of medicinal plants for curing human and livestock disease. In the three villages six Pamo and three Pawo were found to be practicing their traditional healing. It was also noticed that Pamo do not consume port and eggs. They believe, that eating pork and eggs would diminish their power of healing. Most Monpa still prefer traditional practices to cure sickness. Superstitious and orthodox in nature, the Monpa believe that their cause of sickness is not exactly due to their poor health, sanitation and hygiene but are due to evil spirits and bad Karma.
Marriage system:
Monpa parents do not play major role in the marital decisions of their children. They have equal preference for both female and male child, though some would prefer daughters, as they would remain at their parent’s home after marriage. Boys go to their in-laws’ house.
Normally, when an eligible bachelor finds a bride, and they agree to marry, he begins living in the bride’s home. He continues to stay there as a family member and works for the house. However, this trend of the groom always living in the bride’s home is changing. It is increasingly observed that the relocation of a spouse is now primarily dependent on the shortage of working members in a house, wealth of the concerned families and their mutual agreement. After a period of three years, bride’s parents send a man to the groom’s house with the following message “your son is in my house, his eyes are not blind, his legs and hands are not broken, do you need him back?” If the groom’s parents do not want him, the boy continues to live in the bride’s home. If the groom’s parents want him back, they have to apologies to the girl’s parents and go to girl’s house the Changey and two other men and apologies. These days local wine has replaced cattle meat. After acceptance of apologies, the groom’s parents take back the groom and Nam to their house. All their relative and neighbors are invited when a Genja is singed by the grooms s’ side which states that the daughter-in-law will not be mistreated, all property including cattle, house, land and any other assets in the house is transferred to her name with her being the new owner of all these assets. This also ensures that the boy does not divorce his wife. If the boy marries again, he moves out he house leaving his property to his previous wife. The daughter-in-law can then marry again and bring her new husband to the house. These days land and property are given to one favorite son, daughter-in-law or are divided among all daughter-in-laws. Monpa are homogenous and close-knit society. Intermarriage with outsiders is very rare which ensures that their property rains within their family.
Nabji Lhakhang
In the 8th century ere to the arrival of GuruRimpoche to Bhutan King Sindhu Raja ruled over Bumthang. He was very powerful yet very religious minded. His son, Tala Mebar was brave and skillful in warfare.
To the south, King Nawoche (big nose) ruled the neighbouring state of of Cooch Bihar. In the course of time those two kings were not in good terms and went to war over border issues. Tala mebar who lead his father’s army was killed in the war. King Sindhuraja lost his faith in deities for not protecting his son and destroyed many religious artifacts, which led King to serious illness. Despite the best medical aid and religious offerings the king could not recuperate. During that time the name and fame of Guru Rimpoche reached far and wide. The king as suggested by his advisors sent one of his Ministers for Guru Rimpoche who at that time was at Yanglashey in Nepal.
Guru consented and came to Bumthang. His spiritual power restored back the health of the king and subdued many invincible forces. Guru also came to know about the strain relation between the two kings: Sinduraja and Nawoche.
Guru on his way back to India summoned both the kings to a place called Majathang-plain land feature that resembles peacock. Guru placed a tapering rock
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