Cypress Surprise

It’s said that every cypress tree in Bhutan tells a tale. And indeed each one has a story. It just takes going around asking about the tree to unveil it. Besides being the national tree of Bhutan the cypress is associated with diverse myths and beliefs. Every grain of the cypress tree seen majestically towering over the dzongs, temples and stupas is imbued with intricate stories. Such stories are the greatest surprise surrounding the cypress.

The two formidable trees at Baylangdra in Wangdue and at Kurjey in Bumthang are no exception to this. Their origin can be traced to the walking stick of the great Indian saint who visited Bhutan in 8th century. When such trees are planted, they’re done to serve as the ‘standing proof’ of the flourishing dharma. Often it is said that the trees will grow only if there is a prophecy that Buddhism will exist without waning. The trees cater to the locality as symbol of worship and blessings.

The giant cypress tree growing near the Kurjey Lhakahng is believed to have been planted upside down to the incredulity of science, and if the deformation still seen among the branches is anything to believe. The guarding of the tree is also believed to have been entrusted to Shelging Karpo – the local deity subdued by Guru Rinpoche. Hence, for anything to do with trees, special permission needs to be sought from the clay idol of the deity in the sanctum by rolling a pair of dice. To film the tree, our team had to roll the dice several times until we received the auspicious number.

If you need validation of how fiercely the tree is protected by the local deity, you only need to listen to Lam Wangchuk of Kurjey Lhakhang. He narrates an incident where the preceding Lam after performing special ‘soelkha’ (offering) instructed a monk to cut a small branch to be used as ‘Zung’ (inner relics) for newly built stupa. As the monk started sawing the branch, from beneath the bark, instead of the tree sap, red blood oozed out. The monk survived for another three years after this incident. Lam Wangchuk calculated that the tree is 1201 years old and every attempt by monks to propagate the tree has been futile.

The cypress story of Baylangdra is equally fascinating and surprising. Proof that the tree grew from Guru’s walking stick is prominent and visible from one vantage point which gives you a clear view of the fork at the top which represents the point for resting the palm against the walking stick. The tree is also believed to house relics and confer blessings equivalent to five monasteries.

Every year the tree is revered on the 15th day of 8th month of the Bhutanese calendar, a day known as ‘Tsenden tsechu’. Come the day, all 35 households of Bay chiwog congregate in the small flat area around the tree and circumambulate the prayer-wheels surrounding the majestic tree. During the day-long ritual, the community can relish and relax in the tsechu atmosphere the entire day. The sponsor for the festival is rotated among community members on an annual basis.

From the porridge served at day-break, the repast continues far past dawn. However, respecting the sanctity of the day, no meat of any kind is included in the menu, according to Daw Penjor, resident of Bay Village.

Many visitors from faraway places visit holy cypress trees such as those at Bay Langra and at Kurjey Lakhang. But while the holy trees are a boon to the visitors, the visitors are a bane to the trees. They collect the bark, branches, twigs, leaves, cones and all parts of the tree to be used as materials for blessings

Such are the wonders of the cypress in Bhutan.

Shading the barren land

Natural 'thri' engraving in Lungtenphu landscape

Mr. Sonam Phuntsho or he is popularly known as Ata Sonam – does it neither out of his professional obligations nor for any personal gain. It’s his typical instinct and the insatiable passion that drives him into the bare face of the mountain to get drenched by rain or scorched by sweltering sun. He is out there with a mission -to repay back what Mother earth gives him by planting trees and helping replenish those hundreds of acres of lands. This is something very unnatural by individual to the natural world. On any other normal day in office, he is no extraordinary human being, faithfully performing his assigned job in perfect cut. But deep inside, in his core of heart is that sense of engraved volunteerism of trying to bring deserted land into greener arena by planting of thousands of trees.

Ata Sonam’s invoking of interest in environmental conservation commenced rather out of sheer inquisitiveness. Back then as a cow herder in Bartsham in Tashigang, he uprooted couple of blue pine wildlings and planted them in proximity of his house. Luckily for him, the wildings survived to mature into gigantic pair right in front of his ancestral house. “Now the trees have been felled and converted to timbers used for renovation of the house,” said Ata Sonam, who is the recipient of few environmental recognitions and awards. The notable one being Jigme Singye Wangchuck Outstanding Environmental Stewardship award for field leadership conferred by HRH Ashi Chimi Yangzom Wangchuck coinciding with World Environment day last year.

He is committed towards nurturing nature with no-look back. He tried his luck in becoming a forester because he believed he will be able to cater himself more to the environmental needs by being in the department. Unfortunately both for the department and for himself, he could never make through the interview. “I tried for the training at Taba but didn’t get selected,” revealed Ata Sonam. But that didn’t end his love for environment – if the blisters he wears in his weary palms from recent work are of any indication. Sonam Phuntsho is in his 50s. His old flesh and bone may refuse to cooperate but not his determination. The mind being the superior element of human being, he is willing to give his age a run uphill.

Tracking back his records of some of the efforts for environmental care – Ata Sonam initiated one of the several cleaning campaigns in Thimphu way back in 1996. Later that year, he went on with other volunteers planting trees along the Changlam. Had it not been for the wild fire and the indiscriminate destruction by other people, Sangaygang and the Changedaphu would have been grown to become one serene green area since he mass planted 10,000 saplings of cypress, bluepine, maple and oak with students of Thimphu valley.  “The adjoining residents cut the young poles for their domestic use without even contemplating its negative impacts and what little left behind was constantly wiped out by forest fire. Such are the challenges,” shared Ata Sonam. The contributions he made in the past in environmental conservation are too many to mention here in this short article.

His latest project included mass plantation of oak (Quercus griffithi) on the barren slope of Lungtenphu and above Tandin Nye. In collaboration with Karma Wangdi passionately known by all as Asha Karma, the founder of VAST studio in Thimphu, they’ve sowed 160 kgs of oak seeding on at least 20 acres land with lending of helping hand by the odd 40 VAST student volunteers. The plan is also in the offing to usher a radical transition of the particular landscape whereby the bird eye view will feature Green Mountain with mantra word “thri” perfectly engraved. Such facelift on the barren Mountain will also be the first of its kind in the history of Forest of Bhutan.

Although appreciations have been endowed to Ata Sonam, Asha Karma and the volunteers, we’ve yet to follow the footstep of these enthusiastic environmentalists. Make no mistake – next time you see a man with a bag-full of oak seeds with a spade by the shoulder – the man will be Ata Sonam.

Agro-weaving – Blended Farming system unique to Lhuentse

Kushuthara - Every woman's 
prized possession

Most of the people in Lhuentse Dzongkhag are predominantly of agriculturalist by nature. The Dzongkhag has the suitable climatic condition for practicing the farming of of all “Dru-na-gu”. However, encouraged by the fertile land with good irrigation facilities, most of the people are into wetland cultivations which make Lhuentse an envied Dzongkhag for producing rice. Lhuentse as one of the rice producing district in the Country contributes unprecedentedly towards realizing the food self-sufficiency of the Country. However, these agriculture farming keeps them bogged down only in summer during the time when water for that matters rains are aplenty.

Come winter, there is not much works around. Contrarily when farmers in other parts of the Country are relaxing, farmers in Lhuentse have always kept themselves productively engaged. They busy themselves in winter involving themselves full heartedly in off-farm activities which mainly focuses on weaving by women of all ages.

The principle source of the Kushuthara is Lhuentse Dzongkhag. While Khoma geog is considered as production hotspots of the cloth every woman vies for, women in atleast three other geogs are involved in weaving of the Kushuthara. The primary raw material for the cloth is the brocades which are now available in retail markets. But it is from Samdrup Jongkhar that people mostly buy the threads in large quantities. Having the raw material at easy disposal, it takes all the experienced hands to finally bring the most prized kira into shape. 

So, why is it so costly? The cheapest of the brand would atleast cost Nu. 30,000 at Thimphu and the cost don’t vary much even in Lhuentse – the source either. The best design fetches more than one hundred thousand. The clothes become considerably expensive due to huge investment of time and energy it demands for as validated by Kinzang Lhamo, a resident of Wangshing in Minjay. The most intricately designed takes on an average of six months to complete weaving one kira. One kira is the total of three pieces that would make the standard sized kira when stitched.

Whatever, weaving Kushuthara is one potential alternative source of incomes for people in Lhuentse. Women in Lhuentse are fully engrossed in the trade from the time immemorial. There are no females in Lhuentse who aren’t introduced to the handling the loom. Girl students contribute immensely during winter vacation. It is also a established fact that some students can make enough to finance their education solely from weaving.       

The income generated through such source is considered as main finance for construction of new house, buy agricultural machineries, household appliances and other costly items. Weaving is also a principle source for financing education for their children.

The weaving culture is finely integrated with the agriculture farming in a sense that the trades are performed in a perfect arrangement not to contradict each others. The looms are hanged up in summer when the farming season picks up. Although weaving can still be practiced in summer, there is honestly not enough labour to be spared. Come winter, finally shuddering the dust off, the looms are lowered and put to action. The girl students on winter break help add up few pairs of hands for weaving.

However, the absence of a functioning weavers’ association is known as one impediment in sustainably maintaining the weaving culture in the Dzongkhag. The normal practice is that the job is given in the contract basis by the broker who may be claiming lion-share of the profit margin. Therefore, need is urgently felt to institute a weavers’ group or association whereby the marketing aspect is properly handled. Whether there is association or not, weaving in Lhuentse will remain one potential alternative source of income perfectly blended with the agriculture farming system.