essay about school in dzongkha

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How social media is breathing new life into Bhutan’s unwritten local languages

PhD Candidate in Language and Politics, University of New England

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Tashi Dema does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

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Dechen, 40, grew up in Thimphu, the capital city of Bhutan. Her native language was Mangdip, also known as Nyenkha, as her parents are originally from central Bhutan. She went to schools in the city, where the curriculum was predominantly taught in Dzongkha, the national language, and English.

In Dechen’s house, everyone spoke Dzongkha. She only spoke her mother tongue when she had guests from her village, who could not understand Dzongkha and during her occasional visits to her village nestled in the mountains. Her mother tongue knowledge was limited.

However, things have now changed.

With 90% of Bhutanese people using social media and social media penetrating all remotes areas in Bhutan, Dechen’s relatives in remote villages are connected on WeChat.

She is in three WeChat groups where people usually communicate through voice messages in their native language. Most WeChat users in rural parts of the country communicate in their oral native language.

“I learn many words. I learnt how to say a lot of things in my own language,” the mother of two now living in Western Australia told me.

Dechen’s story is not isolated. Social media is giving a new lifeline to Bhutan’s native languages, which do not have written script and lack proper documentation . By communicating through voice messages, social media is giving Bhutanese people in both urban and rural areas a new opportunity to use their local language.

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Losing Bhutan’s languages

Bhutan is a tiny Himalayan nation with a population of under 800,000 people. Internet and television was introduced only in 1999 and mobile phones in 2004.

The country has more than 20 local languages, but only Dzongkha has written text and is promoted as the national language.

The country struggles to promote the national language and its usage against English. Today most urban residents, especially the elites, speak English as their primary language .

Many languages – especially minority languages – are vanishing or becoming endangered as younger generations switch to Dzongkha and English.

The medium of instruction in schools is mostly in English; Dzongkha is taught only as grammar and literature. Students are shamed and often punished for using their local languages .

The preservation and promotion of local languages, therefore, depends on the speakers. A language faces extinction when its speakers die out or switch to another language.

Linguist Pema Wangdi has researched languages in Bhutan, and he told me many people are losing their native language.

“When we lose our language, we lose a piece of our national identity,” he told me.

Wangdi has identified there are no longer any speakers of Olekha, an indigenous dialect of Rukha in Wangdu Phodrang.

“The loss of a single language is a loss of a piece of our national linguistic heritage and identity,” he said. “When a language is lost, cultural traditions which are tied to that language such as songs, myths and poetry will be lost forever.”

Other Bhutanese languages – including Tshophu language of Doyaps in Samtse, Monpa language of central Bhutan, and Gongdukha of Mongar – are endangered and at the brink of extinction .

Preservation of local languages

The future of the minority languages are at threat. The Constitution of Bhutan mandates the preservation and promotion of local languages, but there are no official efforts to preserve native languages.

But encouraging people to speak their native languages can have far reaching benefits in preserving and promoting Bhutan’s rich culture and tradition. Language embodies identity, ethnicity and cultural values: a thriving local language would help transfer this intangible wealth to the younger generation.

Social media could be an invaluable tool in this preservation.

Bhutanese man checking his mobile phone next a white stone wall.

Bhutan could save its languages from becoming extinct with promotion of social media usages and language education could be done on the social media platforms. With both young and old people glued to social media, encouraging more people to use local languages in social media could generate interest among the youth to learn their local languages.

It could also help in documenting the endangered local languages as the older generation can record their voices on WeChat.

Many elder citizens feel strongly about their language and emphasise teaching their mother tongue to the younger generation and their grandchildren. Social media – joining the younger generation on platforms where they feel at home – could be the way forward.

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Dzongkha: More than just a language

In the talks that I gave in schools last month, I briefly touched upon the importance of Dzongkha. And since it was not the central theme of my talk, I just made a mention of it. So through the marvel of my blog, let me elaborate on this.

A discussion on Dzongkha preservation is a non-starter. Any attempt to further it is often met with a resounding should-we-abandon-English-then response. The question need not be answered with an either-or solution. Both can be mastered together. There are many who do. And so let me make it clear that I am not asking to choose between Dzongkha and English. My piece here is more on what would happen if we lose our local languages.

Well, first, the inconvenient truth. Dzongkha promotion or development has been reduced to another political and bureaucratic rhetoric or lip service – or a combination of both. As Bhutan increasingly becomes a Networked Society, which is predominantly in English, the situation of Dzongkha is only set to get worse. The future generation will be a linguistically-alienated generation of Bhutanese with devastating consequences.

My renewed concern, for our national language in particular, and for our local languages in general, stems from reading established works in socio-linguistics and anthropology. For example, according the Sapir-Whorf hypothesis, an individual’s thoughts and actions are partly shaped by the language that individual speaks. In other words, while we know that a thought produces speech or action, the opposite seems to be equally true. Speech also determine our thoughts. Now, what does that mean?

Whorf’s concept of linguistic relativity argues that individual languages encode information about the world differently and subsequently influences the world view of the speakers. This perhaps explains the Three World-views propounded by our own Dr. Karma Phuntsho.

What is linguistic relativity? To put it bluntly, it means that if we speak only foreign language, our thoughts will also become foreign*.

Other recent studies in this field have even concluded that the words we use determine how our brain gets developed – with long-term influence on individuals and societies. Isn’t that bit scary? What is, then, the use of jealously preserving Dzongs and temples if people’s thoughts, attitudes and behaviours become alien to our country. Shouldn’t we be doing more to preserve, promote and develop our own language – and languages?

To put it into better context, when Bhutanese meet and ask each other how life was treating them, a standard reply would be halam chi in Dzongkha and shama thur in Tshangla. Both literally means ‘somewhat’, ‘almost OK’ or “almost not OK”. I argued in one of my papers that this expression is probably derived from the Mahayana Buddhist philosophy of middle path** where we avoid veering into the extremes – in thoughts, actions and words. If Bhutanese pose the same question in English, How is life? the answer will be quite different. It won’t be, halam chi or shama thur but rather a very direct reply such as ‘fine’, ‘not too good’, ‘very bad’ – all with very little consideration to middle path approach. In the long run, I assume that this directness could breed extremism because we will slowly lose the concept of moderation and modesty. That’s what is happening in the US right now where neoliberals and right-wing conservatives cannot find a middle ground.

The other important difference that I observe in our society is the use of pronouns. English-speaking Bhutanese tend to start the sentence with “I”, while in Dzongkha, and especially in Tshangla, the plural “we” is the norm. We say more “ ngache ” in Dzongkha or “ aiba ” in Tshangla in our group conversations. “I” promotes individualism while “we” embraces collectivism. Not only. In official meetings, if participants speak in Dzongkha, there is more mutual respect and cordiality through the use of honorific terms while in English the atmosphere gets more relaxed and direct – at times lacking respects or decorum. I am not saying which one is better here. It depends on the situation and context what is more important: respect or informality.

In one of my own study I have asked why Sharchops cherish large family network (I have close to a thousand) and found out that it is perhaps because of the rich set of vocabularies used to address every member of the clan. For example, instead of the generic and all-purpose ‘uncle’ in English, in Tshangla (the biggest language group among the Sharchops) we have ‘ aku ’ (father’s younger brother, stepfather), ‘ aapchi ’ (father’s elder brother), ‘ ajang ’ (mother’s brother). Even the highest local authority, Gup, is referred to as Azha Gup . The most powerful figure in the history of Tashigang, Dzongpon Thinley Tobgye, was addressed as Sey (son) Dopola. There are over 30 terms in Tshangla as opposed to less than 10 in English.

I argue that Kinship terms not only serves the referential purpose but also establishes and sustains a more intimate relation among the users. They define one’s personhood and place in the community – an important aspect of sense of belonging, identity and confidence. So, people from my village often refer to my siblings as Jangchu’s ‘ tshow ’and ‘ tshowmin ’ because my aunt is a head of our family. Likewise, no one referred to me with my official title (even when I had one very high) but with what I was to that community member: ata, khotkin, ajang, aku or apchi. This practice keeps the community bonded because somehow somebody will be always related to everybody.

As more and more Bhutanese not only migrates to other countries but also moves to bigger cities of Thimphu where usage of ‘ uncle ’ and ‘ aunty ’ has replaced the proper kinship terms, we can expect the traditional family networks to slowly drift apart and go tangential.

A bigger tragedy, however, would be the fact that as the national language and vernacular languages decline and English becomes the dominant language, our thoughts, attitudes and behaviour will see a dramatic shift from close-knit and collective communities to a society advocating for more individual freedom, rights and equity – if it is already not happening. Arrogance, materialism and indifference will follow and no one will listen to anyone. This absolutely does not augur well for a small country like Bhutan.

What’s the solution? Well, everyone knows what needs to be done. What is not to be, is to force people to speak the language or to promote it at the expense of English – or point fingers or expect the Dzongkha Development Commission to do the miracle. Dzongkha will flourish only when people take full ownership and embrace whole heartedly instead of being forced, coerced or made to choose. Much has been achieved through popular culture and broadcast media. More can be done in terms of research and development to enhance teaching pedagogy and tools besides encouraging and financing books, publications and social media apps.

Maybe then there is hope that our national language will thrive.

~~~~~~~~~~~~

* In some other studies, the benefits of speaking multiple languages have been more pronounced. Fluency in multiple languages is possible and should be the way forward in case of Bhutan. My own daughters are perfect in three – Dzongkha, English and Japanese – written, spoken and reading.

** Middle path approach is the core philosophy in Mahayana and Vajrayana that sets it aside from the older Theravada tradition. It is a very important philosophy that has given birth to social, cultural and linguistic traditions of Bhutan.

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Preserving Dzongkha: A National Imperative

In the bustling streets of Thimphu, a tale unfolds that resonates with the broader struggle faced by urban Bhutan – the fading echo of our national language, Dzongkha. Two children, raised in a household adorned with the allure of Western education, find themselves estranged from their own cultural heritage, unable to converse fluently with their grandparents in the village due to their lack of command over Dzongkha. Simultaneously, a senior public official, despite ascending the ranks with sophistication in English, stumbles when attempting to articulate even the most basic Dzongkha phrases.

This familial microcosm mirrors a larger narrative of Dzongkha’s diminishing allure in urban Bhutan. Since its adoption as the national language in the 1960s, Dzongkha has grappled with numerous challenges, chief among them being our society’s penchant for English. Regrettably, many Bhutanese perceive fluency in English as the sole benchmark of sophistication and education, relegating Dzongkha to a secondary status.

Despite concerted efforts by successive governments to promote Dzongkha, including royal mandates stressing its importance, the language continues to struggle due to a lack of widespread usage. It begs the question: how do we rejuvenate Dzongkha’s appeal?

The answer lies in fostering a culture that values and utilizes Dzongkha in all spheres of life. Efforts to promote the language should extend beyond the classroom to encompass everyday interactions in homes, offices, and public spaces. Furthermore, Dzongkha must evolve to meet the needs of contemporary society, shedding the shackles of archaic grammar and vocabulary.

Institutional support is paramount in this endeavor. The judiciary, Parliament, and election commission have already set a commendable example by conducting affairs in Dzongkha, thereby introducing new words into common usage. Implementing a national Dzongkha proficiency test for public servants could serve as both a catalyst and a measure of progress in promoting the language.

Nevertheless, championing Dzongkha does not entail diminishing the importance of English. Rather, it emphasizes the primacy of preserving our national identity. While English undeniably offers global opportunities, neglecting Dzongkha risks eroding the very fabric of our cultural heritage.

In the face of globalization, we must remember the wisdom encapsulated in the Bhutanese maxim, “We would have lost our language before learning others.” It is imperative that we strike a balance between embracing the benefits of English while safeguarding the essence of Dzongkha. Our language is not just a means of communication; it is the cornerstone of our identity as Bhutanese.

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Bhutan National Language: Dzongkha

Let’s explore Bhutan National Language. Language plays a vital role in shaping the identity and cultural heritage of a country. It serves as a means of communication, preserving traditions, and fostering a sense of belonging among its people. In the case of Bhutan, a small Himalayan kingdom known for its breathtaking landscapes and unique culture, the national language, Dzongkha, holds immense significance. In this article, we will delve into the intricacies of Dzongkha, exploring its origin, role in Bhutanese society, preservation efforts, impact on tourism, and more.

Bhutan, nestled in the eastern Himalayas, is a country renowned for its commitment to Gross National Happiness and sustainable development. With a population of approximately 800,000, this landlocked nation boasts a rich cultural heritage and is home to several ethnic groups. Central to Bhutan’s cultural fabric is its national language, Dzongkha.

Table of Contents

Dzongkha: The Bhutan National Language

Origin and history.

Dzongkha, the national language of Bhutan, belongs to the Tibeto-Burman language family. It evolved from Old Tibetan and shares linguistic similarities with other Himalayan languages. The word “Dzongkha” translates to “the language spoken in the dzongs” (fortresses), indicating its historical association with the centers of power in Bhutan.

Unique Characteristics

Dzongkha has its own distinct script, known as “Chhokey,” which is written from left to right. The language features several unique characteristics, including complex honorifics and a rich vocabulary that reflects the country’s deep spiritual and cultural traditions. Dzongkha’s phonetics and tonal system contribute to its melodic nature, making it a delight to listen to and learn.

Language Policy in Bhutan

Bhutan takes pride in its commitment to preserving its cultural heritage, including its national language. The government has implemented a language policy that promotes the use of Dzongkha as the medium of instruction in schools and as the language of administration. This policy aims to maintain the prominence of Dzongkha while also recognizing the importance of multilingualism in a globalized world and promoting the learning of English as a second language.

Bhutan National Language’s Role in Bhutanese Society

Dzongkha holds a central position in Bhutan’s education system. It is taught as a subject in schools, ensuring that future generations have a strong foundation in their national language. The study of Dzongkha not only helps students develop language skills but also fosters a deep understanding of Bhutanese culture, literature, and history. Additionally, Dzongkha is used as the medium of instruction for various subjects, further reinforcing its significance in the education landscape.

Dzongkha plays a crucial role in the governance and administration of Bhutan. Official government documents, laws, and policies are primarily written in Dzongkha. It is the language used in parliamentary proceedings, allowing lawmakers to engage in meaningful discussions and debates. By maintaining Dzongkha as the language of governance, Bhutan ensures the preservation of its cultural values and traditions within the political sphere.

Culture and Identity

Dzongkha serves as a powerful tool for preserving Bhutan’s unique cultural heritage and fostering a sense of national identity. It is the language used in religious ceremonies, rituals, and traditional events. Bhutanese folklore, songs, and dances are enriched by the use of Dzongkha, as it carries the essence of Bhutanese identity and connects people to their ancestral roots. The language acts as a bridge between generations, passing down age-old traditions and values.

Challenges and Preservation Efforts for Bhutan National Language

Despite its significance, Dzongkha faces challenges in the modern era. The rapid spread of technology and globalization has introduced new languages and influences, impacting the usage and preservation of Dzongkha. The increasing dominance of English in the digital world poses a risk to the continued prominence of Dzongkha.

To address these challenges, Bhutan has undertaken various preservation efforts. The government has implemented policies to encourage the use of Dzongkha in digital platforms, ensuring its presence in the digital age. Efforts are also underway to develop digital resources, educational materials, and online dictionaries to support Dzongkha learning and usage. Additionally, cultural festivals and events are organized to celebrate and promote the richness of the language, creating awareness and fostering pride among the Bhutanese people.

Dzongkha’s Impact on Tourism

Dzongkha plays a significant role in Bhutan’s tourism industry. As travelers explore the country, they encounter the language in various forms, from street signs to cultural performances. Learning a few basic phrases in Dzongkha can enhance the travel experience and facilitate interactions with locals, showcasing a genuine interest in Bhutanese culture. Moreover, the use of Dzongkha in tourism materials and promotional content helps preserve and promote the language to a wider audience, ensuring its relevance and recognition on a global scale.

Dzongkha Learning Resources

For those interested in learning Dzongkha, numerous resources are available. The Dzongkha Development Commission, established by the government, provides language courses, textbooks, and online resources to facilitate Dzongkha learning. Additionally, language institutes, cultural centers, and universities offer programs and courses focused on Dzongkha and Bhutanese culture. These resources enable individuals to explore the beauty and depth of the language, connecting with the heart of Bhutanese society.

Dzongkha, the national language of Bhutan, is an integral part of the country’s identity, culture, and heritage. It plays a vital role in education, governance, and preserving Bhutanese traditions. Despite the challenges posed by globalization, Bhutan is committed to preserving and promoting Dzongkha through various initiatives. The language policy ensures its prominence in schools and government institutions, while cultural events and digital resources contribute to its preservation in the digital age.

Dzongkha not only serves practical purposes but also fosters a deep connection to Bhutanese identity. It is a language that carries the values, traditions, and spirituality of the nation. By learning and using Dzongkha, individuals can better understand the cultural nuances and engage with the local community on a more meaningful level.

In the realm of tourism, Dzongkha adds authenticity and depth to the travel experience in Bhutan. Travelers who make an effort to learn and use Dzongkha phrases can forge connections with the locals, gain insights into the country’s rich cultural heritage, and create lasting memories.

As the world becomes more interconnected, Bhutan’s commitment to preserving Dzongkha becomes crucial. Efforts to promote the language ensure that Bhutanese culture continues to thrive and be celebrated both within the country and beyond its borders.

1. Is Dzongkha the only language spoken in Bhutan?

While Dzongkha is the national language, Bhutan is a multilingual country. There are several other languages spoken by different ethnic groups, such as Sharchopkha, Lhotshamkha, and others.

2. Can I learn Dzongkha even if I’m not from Bhutan?

Yes, Dzongkha learning resources are available for individuals interested in studying the language. Language institutes, cultural centers, and online platforms offer courses and materials for learners of all backgrounds.

3. Is English widely spoken in Bhutan?

English is taught in schools and is spoken by many Bhutanese, particularly those involved in the tourism industry and government sectors. It serves as a bridge language for communication with visitors and in international contexts.

4. Are there any similarities between Dzongkha and other languages?

Dzongkha belongs to the Tibeto-Burman language family and shares linguistic similarities with other Himalayan languages like Tibetan, Sikkimese, and Ladakhi.

5. Can I experience Dzongkha culture and traditions during my visit to Bhutan?

Absolutely! Bhutan offers numerous opportunities to immerse yourself in Dzongkha culture and traditions. From attending religious festivals to visiting monasteries and exploring traditional arts and crafts, you can witness the richness of Dzongkha heritage firsthand.

References:

Dzongkha Development Commission. (n.d.). Retrieved from https://www.dzongkha.gov.bt/
Royal Bhutanese Embassy. (n.d.). Retrieved from https://www.bhutanembassy.org/
Thinley, J. (2014). Dzongkha and English: Language Policy and Medium of Instruction in Bhutan. South Asian Language Review, 24(2), 115-128.

Promotion of Dzongkha in schools: A policy proposal

January 2017
Affiliation: Ministry of Education, Bhutan

University of New England (Australia)

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Preserving and promoting the national language

… an uphill battle still

Rinzin Wangchuk

With the Dzongkha Development Commission (DDC) now subsumed under the home ministry as one of its departments, many wonder about the fate of the national language. It is renamed as the Department of Culture and Dzongkha Development (DCDD).

Promoting Dzongkha as the national language has come a long way as early as 1970 when His Majesty the Third Druk Gyalpo issued a Kasho to teach religion text, arts and history in schools along with modern education. That was in Choekey, classical language.

On February 13 and June 17, 1971, His Majesty Jigme Dorji Wangchuck commanded the then Dzongkha advisor Lopon Nado and director of education that the school textbooks be written in simple spoken Dzongkha.

One of the important milestones in the development of Dzongkha took place in September 1971 when Bhutan under the initiative of the Third Druk Gyalpo joined the United Nations and saw Dzongkha codified and declared as the national language.

It seemed like there was no turning back. The 41st session of the National Assembly (NA) in 1974 resolved that the resolutions should be passed in written Dzongkha.

Two years later, His Majesty’s representative to the erstwhile ministry of development, Her Royal Highness Ashi Dechen Wangmo Wangchuck, issued a kasho in 1976 to teach religion, arts and literature, namthar and history in Dzongkha.

His Majesty the Fourth King issued a royal decree recognizing religion, literature, language, culture, traditional customs, driglam Namzha (code of etiquette) are the integral parts of Bhutan’s identity as a sovereign nation.

With the beginning of modern economic development in the country from the first Five-Year-Plan, the use of the English language became necessary since Bhutan had to establish relations and communicate with foreign countries. Moreover, most of the people working for the Bhutanese government on various development projects, at the time, were foreigners.

This trend posed a threat to Dzongkha and to the culture and traditions of the country. Hence, the Fourth Druk Gyalpo commanded that the Dzongkha Development Commission be established as an autonomous body.

In 1993, His Majesty the Fourth Druk Gyalpo issued a royal edict stating that the medium of discussion of the Parliament session, the cabinet meetings and discussions, discussion of Dzongkhag Tshogdu, Thromde Tshogde, Gewog Tshogde and all other meetings, public speeches, presentations and reports should be carried out in Dzongkha. The Kasho also stated that even if there are foreigners present at such meetings, they should be informed through translation.

In 2003, DDC was renamed as Dzongkha Development Authority (DDA) which was administered and managed by a secretary, according to DCDD chief Namgay Tshering.

DDA became DDC again in 2007 to function under the chairmanship of the prime minister. Officials were tasked with promoting the use of Dzongkha, researching and publishing official dictionaries and grammar of the language; developing new lexical terminology; and developing software and fonts to support the language.

The challenges

National Policy and Strategy (NPS) of Dzongkha development and promotion approved by the 100th cabinet meeting on May 17, 2011 stated that in line with the policy, the government dedicated resources towards development of literature and the teaching and learning of Dzongkha. Despite all these, the number of Bhutanese taking interest in learning and using Dzongkha has decreased over the years. “This has inhibited the development and promotion of Dzongkha, and has, in fact, led to the present situation where people with proficiency in Dzongkha have become a rarity,” it stated.

To address some of the challenges, a Dzongkha development and promotion strategy was developed based on the Royal commands of the successive Monarchs, resolutions of successive National Assembly discussions, as well as government policies and laws of the country.

Among 47 points, the cabinet approved in 2011, one policy to introduce and ensure all Bhutanese study basic traditional knowledge including Dzongkha grammar, moral education, and political and religious history from school level right through to university.

The other strategy was to improve Dzongkha in the education system such as continuing to teach environmental studies and Dzongkha language in Dzongkha together with an English language and maths subject from classes PP to III.

However, some Dzongkha experts pointed out that this policy was not implemented, which could have affected promoting Dzongkha, especially in reading and writing.

The way forward

“We have already laid out a couple of plans to further promote and strengthen our national language,” director of DCDD, Nagtsho Dorji said. “Together with Dzongkha and culture, we expect to bring more coordinated and impactful results.”

DCDD’s chief Namgay Tshering said that they would be doing as per the 12th Plan activities. “Although autonomous body is not there anymore, our mandate to promote the national language will not change,” he said.

However, some Dzongkha experts opined that when the DDC functioning as an independent entity with separate budget could not do much in strengthening Dzongkha, expectation to perform better today is a challenge.

How relevant the national language remains in a fast changing world influenced by globalization and technology will be a challenge for Bhutan and its efforts to promote the national language – a Bhutanese identity.

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How Dzongkha has come a long way and why we are in the Golden Age of Dzongkha

Tenzing Lamsang 06/22/2024 HEADLINE STORIES 1 Comment 5,177 Views

Opinion by Tenzing Lamsang

These days there is some debate and discussion on the state of Dzongkha, with the common refrain being that Dzongkha is on the decline, and how English has gained precedence over it.

To get a proper perspective, we have to see how far Dzongkha has come from the late 1960s and early 1970s to now.

The 1960s and early 70s

His Majesty The Third King took a keen interest in promoting Dzongkha, and it was during the latter half of His Majesty’s reign that the formally written scripts of Chokey and its Bhutanese adaption of Phelkey were turned into the modern Dzongkha through the works of Dzongkha heroes like Lopen Pemala, Lopen Nado and Geshey Gempo Tenzin who helped come up with the written Dzongkha of today used in schools. Although they used Chokey as the base, however, they drew it closer to spoken Dzongkha through various changes.

Important contributions were also made by Dasho Shingkhar Lam, Dasho Sangay Dorji, Dasho Sherab Thaye and Dasho Lam Sanga among other luminaries in their own unique ways.

As modern education made its beginnings under the reign of His Majesty The Third King, Dzongkha became an important subject taught in school. For example, among the first schools instituted in Mongar and Trashigang, Dzongkha was taught.

At the same time, the promotion of Dzongkha faced challenges as there were not enough Dzongkha school books, limited teachers, and limited resources in general.

One premise of Dzongkha being endangered now is the assumption that there were far more Dzongkha speakers in the past than now, but here, the opposite is true.

While His Majesty The Third King made all efforts to promote Dzongkha, in the later part of his reign during the late 1960s and early 1970s it was not uncommon to hear Lhotsamkha being spoken by Chimis from the south wearing not Ghos but Daura-Surawal in the National Assembly.

In the group photo of the first National Assembly in Punakha Dzong in 1953 with His Majesty The Third King members can clearly be seen wearing suits, pant shirt and Daura-Surawal .

It was also not uncommon to hear Chimis from the eastern dzongkhags who struggled in Dzongkha to switch to Tshangla to make their point. It was also not uncommon for highlanders to come in their own dresses.

On one occasion, there was even a Chimi from the south who came dressed in a suit and spoke English in the National Assembly.

During this time, the National Assembly decisions were written in English first and then translated into Phelkey .

This is why there is a long line of NA resolutions going back all the way to the 1950s in crisp English, while it may be a struggle to find their Phelkey translations.

At this time, the overwhelming majority of the masses in southern and eastern Bhutan could not speak Dzongkha. In fact, in southern Bhutan even marriage certificates were issued in Lhotsamkha script at the time.

It is ironical that modern education is being blamed for the weakening of Dzongkha, when in fact, the mass modern education not only took modern subjects to the masses, but it also took spoken and written Dzongkha all over the country.

Even in western Bhutan, where Dzongkha was the spoken language, its written form was essentially in Chokey and Phelkey , and it was mass education that introduced western Bhutanese to the written Dzongkha of today.

It was also only in 1971 when Bhutan joined the United Nations that Dzongkha was declared as the national language, though it had always been the de facto national language.

The biggest champion of Dzongkha

Apart from the written Dzongkha being developed and spread through modern education, the biggest champion of Dzongkha and Bhutanese culture, in general, would come in the form of His Majesty The Fourth King.

His Majesty The Fourth King, early in his reign, ensured that people would come to the National Assembly in Gho and Kira. His Majesty insisted that the National Assembly decisions be written in Dzongkha and be read out by Chimis to the people.

His Majesty allowed time to the Southern Chimis to shift to Dzongkha till the early 1990s after which discussions in the NA were allowed in Dzongkha only.

Following this, Dzongkha was made mandatory for discussion in all elected bodies at the Dzongkhag and Local Government level and also for official public speeches.

His Majesty created the Dzongkha Development Commission (DDC) in 1986 to develop and promote Dzongkha.

It was in the reign of His Majesty that Dzongkha got its greatest push and spread widely in both spoken and written form through the education system, government system, courts, mass media, official speeches and local governments.

The greatest contribution of His Majesty for Dzongkha was that prior to his reign, Dzongkha was almost seen as an optional language with other languages being used in the National Assembly, and even official documents being issued in other languages.

His Majesty The Fourth King, in the interest of Bhutanese sovereignty and national identity, ended any confusion on the matter, and so enforced and promoted Dzongkha, and personally led by example.

From enforcement to ownership

In today’s era, the National Day Addresses and other public addresses of His Majesty The King is an exposition in good Dzongkha in not only every day and widely known terms, but also in terms of depth by bringing back little-known old terms like ‘Ngar’ that not only becomes popular but also inspires the nation.

An important barometer for Dzongkha, in some aspects, is how the MPs from southern Bhutan do in Parliament. From speaking in Lhotsamkha in the past, they have come a long way, and now, the overall vocabulary, pronunciations and confidence in Dzongkha has greatly increased. This also holds true for MPs from the eastern dzongkhags some of whose Dzongkha is better than speakers in western Bhutan.

His Majesty The King has done much to further promote, strengthen and popularize Dzongkha, especially among the youth.

Under the reign of His Majesty The King, Dzongkha is no longer just a national language but it has also become a ‘cool language’ and gained more popularity as a language of the masses. This was deliberately encouraged as seen in His Majesty’s support for the film industry.

We have moved from an era where Dzongkha was seen more as an ‘official’ language of the state to now people being proud to speak Dzongkha.

For example, in the Kheng region, they have their own native language of Khengkha, but they have great pride in speaking Dzongkha and good Dzongkha at that too.

Similarly, in the southern region, they have their Lhotsamkha, but here too there is great pride in speaking in Dzongkha as part of a common national identity.

In fact, young southern Bhutanese are changing their names to Dzongkha names.

Some of us would have come across experiences where we may have attempted to speak Lhotsamkha with young Lhotsamphas, only to get back replies in Dzongkha and we have to hastily switch to Dzongkha, admiringly but also a bit embarrassed with ourselves.

Dzongkha becoming ‘cool’ has also been helped greatly by the film industry and young music talents singing and rapping in Dzongkha, racking up millions in views on YouTube , not only in Bhutan, but across the world.

The popularity of a language can be seen in terms of its ‘street usage’ and here, young Bhutanese, who are often the butt of complaints about young people not speaking in Dzongkha, heavily use Dzongkha words on the streets to communicate with one another, make fun of each other, sing and have fun. There can be no greater assurance of a continuity of a language among the youth.

A young Bhutanese speaking the Queen’s English on the streets has a high chance of being made fun of by friends than being admired.

Today more than ever before, even on social media, posts, videos and comments are in Dzongkha.

In some way, given the number of speakers and its popularity, Dzongkha is actually in its Golden Age.

There has been no point in Bhutanese history where Dzongkha has been so widely spoken, and so widely accepted with great pride as a sign of common national identity.

Dzongkha has moved out of the Dzongs and into the hearts of the people across the nation.

It is a language that no longer belongs just to the western region of Bhutan, but it now belongs to every Bhutanese from every part of the country.

Dzongkha and English

Ironically, while Dzongkha is at the height of its popularity and usage in Bhutan, there are concerns of some young people preferring English over Dzongkha.

As explained earlier, Dzongkha could only spread on such a scale to all regions due to modern education and schools in Bhutan where Dzongkha was taught. In that sense, English is not the enemy of Dzongkha but actually a partner language of Dzongkha, given how both spread across the country.

English offered job opportunities, economic development and communication with the wider world, while Dzongkha offered culture, unity and a common national identity. It is not healthy to play off one against the other. They both grew up together and need each other in modern Bhutan.

Here, there are several aspects to consider.

The imagery of an English-speaking family maybe disturbing for some, but this is only in Thimphu, and within Thimphu, it would be a very small percentile. Even this narrow percentile will be mainly quite fluent in Dzongkha, but may be using English like others use Tshangla, Khengkha, Bumthapkha, Kurtoepkha, Lhotsamkha, Mangdip, etc., within the confines of their homes, family, community or friends.

This should not be an issue as long as Dzongkha is the lingua franca of Bhutan, which it is.

The vast majority of young people across the country speak in Dzongkha, and even though some may struggle with it as young children, they do pick it up as they go through the education system, now further helped by popular culture.

Again, the imagery of a senior government official not fluent in Dzongkha may disturb some, but here again this is an exception and not the rule.

The mass of the civil service, at all levels, are good Dzongkha speakers due to their formal education, and the fact that they cannot enter the civil service unless they pass the written Dzongkha test.

As long as the said senior official does not become the DDC head or is tasked to come up with a Chokey book, things should be fine.

Some have talked of an IELTS like test for Dzongkha for civil servants. If we go for this, civil servants, to save their jobs, will prepare for the test instead of implementing the 13th plan or delivering services. And what do we do if a good STEM teacher is poor in Dzongkha or a good surgeon in JDWNRH is poor in Dzongkha? Do we fire them?

Ironically, the answer to the Dzongkha debate may come from the Dzongkha masters and experts themselves. They acknowledge the importance of English and openly say that they are encouraging their own children to focus more in English as the opportunities are there.

They say that for Dzongkha to be picked up early, like English, it is better to use technology like popular Dzongkha content on YouTube , child friendly Dzongkha video and content, etc., and there is a move being made towards this. If a single cartoon show called ‘ Chota Bheem ’ spread the popularity of Hindi among young school children, there is so much possibility for Dzongkha.

Some people may cite countries like Japan, Germany and France where English is not widely used, and yet people solely using the local language get good jobs in various sectors. However, this is not due to the strength of their language, but due to the size and strength of their economy.

These are large developed economies and countries with large populations and so they did not need English as the medium of instruction. In fact, in some of these countries, English speakers from outside, in the past, had to learn their languages to pick up important scientific discoveries or learn cutting edge science courses developed in German, French, Italian, Dutch, etc.

Dzongkha is an important part of our identity and culture, but it cannot offer the same opportunities, as we are a small country of 700,000 with a very basic economy, and this is why we need English.

In the early days, when Bhutan had just joined the community of nations at the United Nations, the Bhutanese delegation and representative would stick out sitting dressed in Gho in a sea of suits. Bhutan was then a poor, backward and little-known country, and as the Bhutanese Representative dressed in Gho went up on the podium, the UN gathering expected some vague tribal language but when the Queen’s English was spoken with great sophistication, it grabbed attention and eyeballs.

It was common then for Bhutanese diplomats to be approached by diplomats from countries that struggled with English, including developed countries, to congratulate them and find out how they knew such good English.

The role of English in enhancing Bhutan’s international profile and also seeking and getting much needed developmental assistance cannot be underestimated.

The double impact of the two can be seen when Bhutanese religious masters, Khenpos and even monks fluent in both languages are widely sought abroad with growing followers.

Attempting to replace English with Dzongkha will be not be good for either languages, impact economic development and push us back several decades at a time when we need to move forward.

Dzongkha’s challenges and solutions

However, this is not to deny that Dzongkha is facing some challenges.

The importance of Dzongkha is not only as the national language, but like any language, it carries the history, culture, beliefs, indigenous knowledge, thought process, arts, romance, intrigue, emotions, music, folklore and the root identity of the people.

Bhutan and Bhutanese will be much poorer if Dzongkha wanes, and here, it is important to address the real threats to Dzongkha.

The biggest and clearest danger to Dzongkha is the largescale migration of Bhutanese to foreign destinations where they take their young children who are never exposed to Dzongkha in the classroom or the societal setting. Dzongkha classes abroad is a temporary band aid only.

The real solution here is economic in nature, whereby, we develop our economy to prevent such mass migrations.

According to Dzongkha experts, the other threat is to written Dzongkha adapted from Chokey and Phelkey.

For example, Thimphu should actually be written as ཐིམ་ཕུག ‘Thimphug’ in Dzongkha, which adapted from Chokey gives the story behind the name of Thimphug which is the ‘Sunken Cave’ in the Dechenphug Lhakhang. However, some modern Dzongkha writers have started writing it literally as Thimphu in Dzongkha ཐིམ་ཕུ which loses the real Chokey meaning of the word. The word ‘phu’ in Chokey means hill which corrupts the original Chokey meaning of the word ‘phug’ which is for a cave. Some have even interpreted ‘phu’ in literal Dzongkha as ‘flying.’ Even the Wikipedia dictionary mistakenly calls it ཐིམ་ཕུ now.

According to the experts, this has happened to several other Dzongkha words. People should have the ability to write Dzongkha in its original Chokey derived spelling not to lose its historical meaning, but pronounce it in another way. This is simple phonetics, and used widely in English where each word can be tracked backed to its historical source.

A major challenge for Dzongkha is that Dzongkha is yet to get its Shakespeare or even its Charles Dickens. While spoken and written Dzongkha has spread well in Bhutan, the challenge is the paucity of great literary works in Dzongkha, which are few and far in between, and hence fails to give further strength and depth to the language.

Even celebrated Bhutanese Dzongkha masters, like Lopen Pemala and Lopen Nado, wrote their books in Chokey , out of love and reverence for Chokey and perhaps to appeal to a wider audience outside Bhutan. This trend has continued to the modern era where a major recent Bhutanese work was published in Chokey to get a wider audience abroad.

Another issue, while not being a threat to Dzongkha, is the unnecessary translations of technical terms, best left untouched, into Dzongkha causing confusion and complicating the language.

The Japanese and French are extremely proud of their national languages, but they also steer clear of translating technical words that did not originate in their civilization.

For example, the Japanese term for Rocket is ‘ Roketto ’ just giving the word a Japanese accent and adaptation but leaving the word largely as it is. Similarly, the French call it ‘ la roquette .’

In Bhutan, a rocket is translated as ‘ me shug phur dha ’ or a ‘fire powered flying arrow’!

Words like this, bereft of any originality and meaning, will not do Dzongkha any service.

This still leaves the big question of how can Dzongkha be further promoted? Here, enforcement and getting stricter is not the answer, as we have moved well beyond that stage and in fact, the people have taken ownership of Dzongkha.

Be it a young child holding a mobile phone or a Dzongkha master wanting to further sharpen his or her skills, the answers is the same, which is, more of good content in Dzongkha.

The child should be watching Dzongkha content on his or her phone so that the first language they pick up is Dzongkha, and this can be used in our ICT friendly classrooms too, to get them comfortable with the language at a tender age.

Like we used modern education to spread Dzongkha, we should now use technology as a force multiplier for Dzongkha, and this is very doable, given the right investments and content.

The aim should be to attract young minds rather than use enforcement and fear, which will only push them away.

The education system should not look to fail students due to Dzongkha, as not everyone can be a Dzongkha master, but instead, there should be a more liberal and smart policy where students actually look forward to Dzongkha classes, and ways are found to connect with Dzongkha and to make it more appealing to them.

At the higher levels, we need to produce more literary works in Dzongkha.

In both of the above cases, the government must invest, given our small market size.

We should avoid loading Dzongkha with new and unintelligible terms, and stick to the pure form of the language.

For all the complaints about Dzongkha, it is an eminently practical language and much easier to read and understand than Chokey , which is now consigned more to religious altars and monasteries.

In contrast, Dzongkha is the language of the people, and it has come a long way, to the extent that people of all hues and regions have taken ownership of it and take pride in speaking it.

It is best to move along this route, and make the language more popular in keeping with the times.

As Gyalsups started arriving at the four Gyalsung Academies from 31st August to 4th September …

One comment

Well written article. I fully agree with the author. At one point of time I could only speak Sherchop and Lhotshamkha. Later when worked in Punakha as a young doctor, I learnt Dzonkha and even though I may not be very fluent in it, I have giving advocacy on Mental health in the language of the masses.

Dzongkha language resources

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Dzongkha: Bhutan's National Language

Dzongkha (རྫོང་ཁ་) falls within the Central Bodish group of languages within the greater Tibeto-Burman or Sino-Tibetan family of languages. It is the modern name for the language spoken in the western valleys, known as Ngalongkha (སྔ་ལོང་ཁ་) or the language of the Ngalong or Ngenlung (སྔན་ལུང་) region. Initially, it seems this name referred to part of Shar district but later came to be used to refer to all of western Bhutan from Pelela pass to Haa. After the unification of Bhutan, Ngalongkha became the dominant language for official transactions as political offices were mainly based in areas where it was spoken. Among the power centres of medieval Bhutan, only Trongsa was not part of the Ngalongkha speaking area.

Gradually, Ngalongkha was used as the official language in the administrative offices and monastic centres across the country. As government offices and monastic institutions were based in the large dzong s, Ngalongkha came to be known as Dzongkha, meaning the language of the dzong . However, it appears that the term Dzongkha probably gained currency only in the latter half of the 20 th century, particularly after Bhutan adopted it as the national language in 1960s.

Ngalongkha, it must be remembered, was a spoken vernacular like other local Bhutanese languages. It was a pelké (ཕལ་སྐད་), a commoner’s vernacular, as opposed to chöké (ཆོས་སྐད་), the scriptural idiom, which in this case refers to classical Tibetan, the Latin of the Buddhist Himalayas. Until the introduction of written Dzongkha in the second half of the 20 th century, all written communications in Bhutan were conducted in classical Tibetan; in fact, much Bhutanese literature even today is composed in the medium. Some authors such as the 13 th Je Khenpo Yönten Tayé (1724-1784) were said to have written some material in the local vernacular but apart from oral compositions, nothing significant seems to have been written in Dzongkha until the adoption of Dzongkha as the national language.

The main task instituting Dzongkha as a written language was to develop its standard orthographic and grammatical structures, which started in the 1960s with the authorship of school grammar books. This move seems to have been triggered by a cultural consciousness and nationalistic sentiments aimed at establishing a unique linguistic identity for Bhutan, and further, to distinguish Bhutan from Tibet, over which China had by then made serious historical claims. It was thus a way of resisting external claims of linguistic hegemony as well as uniting the country with a lingua franca . Today, Dzongkha is taught in schools and most Bhutanese speak Dzongkha imperfectly but only a few can write in Dzongkha with ease.

The promotion of Dzongkha over classical Tibetan as a written language faced serious challenges in many quarters and continues to do so even today. While the elites, most of whom were educated in western English medium schools, were and are still today not capable of writing even government correspondences in Dzongkha; in addition, the conservative clerics were outraged by the idea of replacing a religious language with a vernacular language. Dzongkha did not have the lexical strength and grammatical sophistication to construct advanced literary works without relying on classical Tibetan and it was feared that promoting Dzongkha instead of classical Tibetan could close the access to the wealth of religious literature available in this medium. Furthermore, Dzongkha was not even spoken by the majority of Bhutanese people. It was perceived to be as hard as learning a foreign language. To make things worse, Dzongkha is disappointingly short of vocabulary to render new technological and scientific terminology. These problems encumber Dzongkha even today and its viability as the national language against the onslaught of English continues to be tested today.

Dzongkha is the only written local language so far and it is written using Tibetan alphabets. Bhutanese widely use Uchen (དབུ་ཅན་) script for formal documents and books and Joyig (མགྱོགས་ཡིག་) script for informal writing. This script is considered to be unique to Bhutan although there is no substantial evidence that it was used in Bhutan before the 20 th century. The prototype of Joyig, used by some traditional scholars to prove its antiquity, very closely resembles Tibetan scripts used before the 11 th century visible in documents discovered from Dunhuang caves in Gansu. Ancient manuscripts housed in Bhutan’s temples seem to indicate that Bhutanese wrote a great deal in a variety of Umé (དབུ་མེད་) scripts in the past although most Bhutanese today cannot read Ume script and associate it with Tibetans.

Dzongkha is spoken as the native tongue by people from Haa, Paro, Chukkha, Thimphu, Punakha, Gasa, Wangdiphodrang, and Dagana districts and is heavily split into different dialects, some of them nearly unintelligible to other Dzongkha speakers. The mainstream Dzongkha used in official communication and media is a modern Dzongkha based on these dialects but without regional accents or variations. All school students learn Dzongkha for about one hour a day at school while monastic institutions still impart their education in both Dzongkha and classical Tibetan. Thus, monastic scholars are the main users of written Dzongkha though many of them often write in classical Tibetan.

Karma Phuntsho is a social thinker and worker, the President of the Loden Foundation and the author of many books and articles including The History of Bhutan .

Challenges to the Development of Dzongkha Literature: A Comparison of Rnam thar and Srung

2020, International Journal of Bhutan & Himalayan Research

Traditionally, literary texts in Bhutan were written in chos skad, or "dharma language" which is synonymous with classical Tibetan. As such, they were greatly influenced by Buddhist doctrine and practices, including positive values and ethics about Buddhist life. These literary works were mostly composed by individuals of high status and accessible only to the monastic community or through oral transmission. However, with the adoption of Dzongkha, also known as Ngalongkha, as the national language of Bhutan and the advent of modern education in Bhutan in the 1960s, a new crop of Bhutanese literary works and writing styles emerged, although the themes do not seem to have shifted significantly from Buddhist practice and cultural values. English was adopted as the medium of instruction in Bhutanese schools in large part in order to connect Bhutan to the rest of South Asia and increase global cooperation. Hence, English as a spoken and written language became quickly prevalent in the country. In addition, Anglophone literary works remain more popular than those composed in Dzongkha today. This article examines the significant challenges to the development of Dzongkha literature, given the predominance of two lingua franca in the region, namely classical Tibetan and English. The article focus on two narrative genres of contemporary literature: rnam thar (religious biography) which is heavily influenced by classical Tibetan and srung, both short stories and novels, which are shaped by the standards of modern fiction in English. In comparing these genres, this article explore how modern education system and school curriculum has and can affect the development of Dzongkha literature.

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