INDIGENOUS ETHNIC GROUPS IN BHUTAN
Aboriginal, indigenous and non-Bhutanese and non-Nepalese migrant groups make up about 15 percent of the population. These include the Assamese, who also live in Assam, India, Tibetans and a variety of indigenous ethnic groups. [Source: CIA World Factbook, 2020]
Tribal peoples live in villages scattered throughout Bhutan: in the mountains, in the jungles and in the small area of flat lands near the Indian border. Bhutan has a wide diversity of ethnic groups, starting with a number of small tribal groups (related to similar tribes in India and Sikkim) whose ancestry goes back almost three thousand years. [Source: “Countries and Their Cultures”, Gale Group Inc., 2001]
Indo-Mongoloids (usually referred to as Monpas, which means non-Tibetans) migrated into Bhutan two thousand years ago from Arunchal Pradesh, Nagaland, northern Burma, and Thailand. They including the Bumthaps and the Khengpas of Central Bhutan, the Kurtoeps in Lhuentse, the Brokpas and the Bramis of Merak and Sakteng in eastern Bhutan, the Doyas of Samtse and finally the Monpas of Rukha villages in Wangdue Phodrang. [Source: Tourism Council of Bhutan, tourism.gov.bt]
Culturally and linguistically part of the populations of West Bengal or Assam, many of small aboriginal or indigenous tribal peoples practice forms of Hinduism, are organized into caste or caste-like hierarchies and engage in wet-rice and dry-rice agriculture. They include the Drokpa, Lepcha, and Doya tribes as well as the descendants of slaves who were brought to Bhutan from similar tribal areas in India. The ex-slave communities tended to be near traditional population centers because it was there that they had been pressed into service to the state. [Source: Andrea Matles Savada, Library of Congress, 1991]
Different Indigenous Groups in Bhutan
Bumthaps, Mangdeps (Makheps) and Khengpas are people who speak Bumtapkha, Mangdepkha and khengkha respectively and inhabit the central areas of Bhutan. The Bumthaps cultivate buck wheat, potatoes and vegetables. A section of this population also rear yaks and sheep and produce fabrics of wool and yak hair. The Mangdeps depend on cultivation of rice, wheat, maize, vegetables, besides rearing domestic animals. They were classified as butchers in Tibet before they fled to Bhutan from the Chinese invasion in the 1950s. Buddhists are not allowed to kill animals. Butchering in Bhutan is done by the Mangdeps, who have have been regarded as a kind of caste. The khengpas are also dependent on agriculture much like the Mangdeps, however, they are also known for the bamboo and cane craft. [Source: Tourism Council of Bhutan, tourism.gov.bt]
Kurtoeps inhabit the eastern part of the country. Specifically the district of Lhuentse and the villages are found spread along the banks of Kurichu. Khoma women are expert weavers and are known for their skill in weaving the grandiose Kushithara.
The Brokpas (Drogpas) and Bramis are a semi nomadic community. They are settled in the two villages of Merak and Sakteng in eastern Bhutan. They mostly depend on yaks and sheep for their livelihood and do not typically grow crops due to the high altitude zones they inhabit. They speak a different dialect and have their own unique dress that is made of yak hair and sheep wool. They are also experts in cane and bamboo crafts. The Brokpas have traditionally been a nomadic group of yak herders who retain some ancient customs and beliefs, which predate the introduction of Buddhism.
The Layaps live in the extreme north and speak layapkha. Like the Brokpas, they are semi-nomadic and their livelihood is dependent upon yaks and sheep. They use the products of their herd animals to barter rice, salt and other consumables with the people of WangduePhodrang and Punakha.
The Doyas are a tribal community that has settled mostly in southern Bhutan. They are considered the aboriginal inhabitants of western and central Bhutan, who over the years migrated to and settled in the present areas in Dorokha. They have their own unique dialect and style of dress. [Source: Tourism Council of Bhutan, tourism.gov.bt]
The Monpas are a small community in Rukha under WangduePhodrang. Together with the Doyas they are also considered the original settlers of central Bhutan. They have their own unique dialect but it is unfortunately slowly dying out as they are now being absorbed into the main stream Bhutanese society. [Source: Tourism Council of Bhutan, tourism.gov.bt]
Khengpas
The Khengpas ( Kheng people) are an ethnic group that lives primarily in the Zhemgang, Trongsa and Mongar Districts of south-central Bhutan. They speak the Kheng language, a Tibetan language mutually intelligible with the Bumthang language and Kurtop language to the north. S. R. Chakravarty asserts that Khengpas are one of the earliest inhabitants of Bhutan and their language spread to the Bumthang and Kurtop. The Kheng are more closely related to the people of central Bhutan than they are to the Sharchops, their neighbors in eastern Bhutan. There are around 50,000 Kheng. [Source: Wikipedia]
Kheng also refers to the ancient small kingdoms in this area which were autonomous fiefs prior to the unification of Bhutan in the 17th century. Like most people in Bhutan, the Khengpas practice Tibetan Buddhism and their culture is similar to that of the dominant group in Bhutan, the Ngalops. The term "Ngalop" may include the Kheng people and speakers of Bumthang language. The Kheng have traditionally had close trade relations with the Bumthang, who barter for use of the Kheng’s pastures to herd their yaks.
André Bosch, a student at the University of Sydney, wrote: “Tthe village of Tshangkha is found towards the north-eastern extreme of Tangsibji geo in Trongsa dzongkha. The village primarily grows maize as a cash crop, and inhabitants speak both ngdep’. The village’s current inhabitants consist primarily of people middle-aged and upward, and the majority of their children have left the village to work in the modern economy in Thimphu or even further afield. Also symptomatic of this integration into a capitalist economy is the relative wealth of the village, with most houses ostensibly possessing indoor plumbing, vehicles, and satellite television; and many residents owning mobile phones. Notably, one of my older informants in this village, proficient in traditional singing, was able to recall two songs dating back to the reign of the first King and dedicated in his family’s honour. [Source: André Bosch, University of Sydney, June 2016
Kurtoeps
Kurtoeps inhabit the eastern part of the country. Specifically the district of Lhuentse and the villages are found spread along the banks of Kurichu. Khoma women are expert weavers and are known for their skill in weaving the grandiose Kushithara.
The Kurtoep -speaking people, constituting North-West Khamdang probably have been migrated during feudal era from Mongar/Zhongar. There constitute also a group of people speaking local dialects called Zalakha who were originally migrated from the Tawang, a small town in Indian state of Arunachal Pradesh. [Source: Wikipedia]
Most Kurtoep-speaking people follow Nyingma tradition of Tibetan Buddhism. Of various festivals performed in the gewog most notable is the annual event of Shakshing Tshechu. Khamdang Gewog has many Buddhist Religious Sites (Nye) with notable ones being Ombha Nye, Gungja Nye, Shakshing Goenpa, Darchen Goenpa and Nangkhar Goenpa For well to do people, it is common to host a religious offerings and feasts. It is often seen the every household in such times will go to the hosts place with locally brewed wine and rice. The farmers grow cash crops like potatoes, oranges, groundnuts, chilies etc…
Majority of the households are accessed to basic amnesties like safe drinking water, accessed to road, telecommunication facilities, and hundred percent primary health care systems. The geog is rich in religious and cultural heritages. Place like ShakshingGoenpa and DarchenLhakhang built by AniChetenZangmo are very sacred. There is also a ruined dzong (TsenkharDzong) in the heart of the Geog believed to be constructed by Prince Tshangma of Tibet. [Source: Bhutan government]
Layap
The Layaps live in the extreme north of Bhutan and speak layapkha, a Tibeto-Burman language. Like the Brokpas, they are semi-nomadic and their livelihood is dependent upon yaks and sheep. They use the products of their herd animals to barter rice, salt and other consumables with the people of WangduePhodrang and Punakha. Layaps refer to their homeland as Be-yul – "the hidden land." They have traditionally lived near the Tibet border and engaged in trade as well herding.
Most Layap live in the high mountains of northwest Bhutan in the village of Laya, in the Gasa District, at an altitude of 3,850 meters (12,630 ft), just below the Tsendagang peak. They also live in Punakha and Thimphu.Ethnically related to the Tibetans, they number about 1,100 (2003). Little grows in areas where the Layap lives except grass for animals. One of the main sources of income is the collection of cordyceps (caterpillar fungus), valuable traditional Chinese medicine. Sometimes their livestock is taken by snow leopards. [Source: Wikipedia]
The Layap practice a mixture of Bon and Tibetan Buddhism. According to legend, Laya village is the spot where Ngawang Namgyal, the founder of Bhutan, first entered the country. Men wear traditional Bhutanese clothes (the gho) but women wear black woolen coats that reach right down to the ankles. Unique among the Layap is the custom of "living defilements", in which ritually impure people are ostracized from social activities. This is done to anger deities, and to avoid physical illness and livestock diseases. Among ritually impure acts are birth, divorce, death and the death of a horse.
Until the 1980s, the Layap lived in almost complete isolation from the outside world, except for occasional visits to Thimphu or Punakha, which was a five-day walk. Now they have beautifully painted houses with solar panels and schools. Most villagers now abandon their villages in the winter and return in the springtime. Many Layaps live in in permanent settlements with toilets, cell phones and television. To other Bhutanese the Layaps and other tribal peoples of Bhutan are regarded as a curiosity
Casual sex has traditionally been commonplace and accepted among both male and female Layaps, for both unmarried and married alike. One consequence of this is high rates of sexually-transmitted diseases among the Layap, a problem being addressed with condoms. The Layap have traditionally practiced polyandry (wives with multiple husbands) to keep families and property together. This and custom of child marriage — also once common — are now in decline. In the old days Layup girls were as young as 10 years old when they got married. Increased schooling for girls has contributed to the decline in child marriages. Due to their isolation many Layap don’t have access to good medical care.
Doyas
The Doyas (Lhop) are a tribal community that live mostly in southern Bhutan. They are considered the aboriginal inhabitants of western and central Bhutan, who over the years migrated to and settled in Dorokha in Samtse District. Related to the Lepcha, they have their own unique dialect — Lhokpu — and style of dress. The practice a mix of Tibetan Buddhism, animism and Bon. Their population was around 2,500 in 1993. [Source: Tourism Council of Bhutan, tourism.gov.bt; Wikipedia]
Doya are found in the low valleys of Dorokha Gewog and near Phuntsholing in the Duars. The dress of the Lhop resembles the Lepcha, but they bear little similarity with the Bhutia in the North and the Toto in the west. The Doya trace their descent matrilineally, marry their cross cousins, and embalm the deceased who are then placed in a foetal position in a circular sarcophagus above the ground. They follow a blend of Tibetan Buddhism mixed with animism.
According to peoplegroups.org, a Christian missionary group: “The Doya of Bhutan, numbering 2,200, are Unengaged and Unreached. They are part of the South Asia Buddhist people cluster within the South Asian Peoples affinity bloc. This people group is only found in Bhutan. The primary religion practiced by the Doya is ethnoreligion. Ethnoreligion is deeply rooted in a people's ethnic identity and conversion essentially equates to cultural assimilation. Less than 2% Evangelical, No Active CP Activity. Bible Translations: Not Available. Jesus Film: Not Available. Gospel Recordings: Available. Radio Broadcast: Not Available [Source: peoplegroups.org]
Brokpas
The Brokpas (Drogpas) and Bramis are a semi nomadic community. They are settled in the two villages of Merak and Sakteng in eastern Bhutan. They mostly depend on yaks and sheep for their livelihood and do not typically grow crops due to the high altitude zones they inhabit. They speak a distinct dialect and have their own unique dress that is made of yak hair and sheep wool. The Brokpas have traditionally been a nomadic group of yak herders who retain some ancient customs and beliefs, which predate the introduction of Buddhism. The also live in Arunachal Pradesh, India. [Source: Tourism Council of Bhutan, tourism.gov.bt]
The Merak and Sakten valleys — within Trashigang Dzongkhag (district) — is inhabited by Brokpas. Situated at a height of 3000 meters, the valley remains untouched by the influence of the outside world. The Brokpas depend almost entirely on yak rearing and animal husbandry for their livelihoods. Bartering is still the main form of economic activity amongst the Brokpas. They barter their Yak products for food grains and other daily necessities with the neighbouring Sharchops.
The Brokpas are one of the last cultures in Bhutan that practice polyandry. It has traditionally been common norm for Brokpa women to marry all the brothers in a family. The Brokpas are known for being fun loving and enjoy merry making with lots of festivities. Indeed, they love music and dance and attending Tshechus. The Merak Tshechu is an annual three day event in November at Merak Lhakhang (Temple). Beside the dances that are performed throughout the dzongs and lhakhangs, the Brokpas also perform their traditional dances known as Ache Lhamo and the Yak dance. These rare dances are unique to the Brokpas and different from the usual mask dances seen in other parts of the country. .
The Sakten Tshechu is held for three days each year at the Sakten Lhakhang situated just next to the village. In addition to its religious function the Tshechu provides the Brokpas with an occasion for revelry and merry making. Like all Tshechus in Bhutan, the festival is a time when the entire community can come together for celebrate and engage in worship. The festival is a lively, colorful and jovial event as the Brokpas are all dressed in their traditional finery and enjoying the celebration with rounds of ara (local wine). The rare Yak dance and the Ache Lhamo dance are performed during this festival.
According to their oral history, the Brokpa originate from Tibet and came to Bhutan after they beheaded a tyrannical king in their ancestral village. Led through the mountains by the deity Aum Jomo and the guru Lam Jarepa, they brought with them scores of Tibetan Buddhist texts unique to distinct culture. Several of their villages, including Sakteng, Tengma, and Borang Tse, still have no road access today. Others, like Merak, can only be reached by car safely during the dry season. As a result of their remote position in the country, the Brokpa’s language and customs are very unique to other Bhutanese ethnic groups. Travelers can visit the villages of Merak and Sakteng if they are willing to travel across the country from Thimphu — a two or three day journey by cat and foot. [Source: Joshua Cook, Inside Himalayas, November 30, 2016
Brokpa Lifestyle
The Brokpa also live in Arunachal Pradesh, India. On the ones that live there and the relationship with lowlanders, Rinchin Tsering, Leema Bora, Kazuo Ando and Yasuyuki Kosaka, wrote in Himalayan Study Monographs: Monpa people at Dirang Circle are classified into two groups according to their lifestyle,“Unpa (field cultivators at lower altitude)”and“Brokpa (pastoralists at higher altitude).”One of the major characteristics of Brokpa’s livelihood is seasonal moving around the grazing land at the altitude from 3000 meters to 4500 meters with Yak, cow and their cross-breeding, or sheep. Brokpa have close relationship with Unpa in terms of landholding, agricultural production and trading, and marriage. Brokpa owe the land and staple food to Unpa, and Unpa instead obtain the cheese and butter which are important protein source for them. [Source: “The Brokpa and their Social Development: The Work of M/S Dunkarpa Welfare Association at Dirang Circle of West Kameng District, Arunachal Pradesh, India” by Rinchin Tsering, Leema Bora, Kazuo Ando and Yasuyuki Kosaka, Himalayan Study Monographs (2010), 11:191-195]
“One of the major characteristics of Brokpa’s livelihood is transhumance at the land above 3000 meters above sea level, namely seasonal moving around the grazing lands with the livestock at the different altitude. In the winter season from the middle of October to March, Brokpa people stay in their permanent village at the altitude of 3000m, engaging trading or weaving as well as milk production. The permanent village consists of 10 to 20 houses, where small children or the elderly who can’t bear the hard work at the high altitude land stay all the year round. As the temperature increases in April or May, they start to move to grazing lands at the higher altitude with carrying the luggage on the back of“Dzo (the male cross-breeding of Yak and cow)”. For example, Brokpa of Melak Mu village have three places for seasonal grazing, such as the land at 3200 meters from April to May and from September to October, at 3500 meters from May to June and from August to September, and at 4000m from July to August. During the move in summer season, they formerly stayed in the temporary tent made of Yak hair, which is recently replaced by small wooden house, engaging in milking and producing cheese and butter. Yak and its crossbreeding play an essential role in Brokpa’s livelihood not only as the food source but also as the material for cloth or religious tool, and bride-price. The“Yak Dance,”indicating the legend of introducing Yak into this region long time ago, and performed at“Lossar Festival (Monpa’s New Year Festival)”in February, is also reflecting such an importance of Yak and its crossbreeding.
The grazing lands are created by cutting the forest harboring large coniferous trees of Abies sp., splendidly flowering shrubs of Rhododendron spp., etc. The tall trees are not cut alive, but firstly killed by laying the aconite poison collected from an herbaceous plant Aconitum sp. on the trunk where the bark was removed roundly at the height of 1.5 meters from the ground. Then, the created open grazing lands are full of grasses which sheep, Yak and its cross-breeding prefer to eat, and other herbaceous plants with colorful flowers. Although the grasses at the high altitude land are dwarf and less in amount due to the cold weather even in the summer season, they are recognized to be more nutritious than the ones at low altitude land. The vegetation of grazing land surrounded by Abies forest provides various kinds of useful resources to local people too. Some kinds of herbs and shrubs produce edible leaves or fruits and medicines, the large leaves of Rhododendron sp. are used for wrapping cheese and butter, and the shoot of coniferous shrub Juniperus sp.
“Thus, the Brokpa in this area are predominantly engaged in pasturage at the high altitude grazing lands without cultivating agricultural crops. Therefore, they have to obtain the grains, most popularly maize and rice, for their staple food as well as salt, chilli, edible oil, or other daily utensils from lowland agricultural people, which will be mentioned below.
“In terms of landholding, all the grazing lands on which Brokpa and their livestock live belong to the clans of Unpa. Every Brokpa family has to pay tax to the land-owning clan of Unpa every year by cheese and butter, livestock or cash. For example, one Brokpa family of Melak Mu village brings 6 kg of cheese, 6 kg of butter, and 1 yak or Rs. 7000 to Dunkarpa clan as tax in December every year. The average price of cheese and butter is 200 - 250Rs per kg. In the land of Dunkarpa clan which is composed of 48 Unpa families, a total of 26 Brokpa families are settling and grazing their livestock.
“Cheese and butter supplied by Brokpa had been the important protein source to Unpa who seldom took animal meat or fish due to the religious belief. Cheese and butter produced by Brokpa is supplied not only by tax payment but also by periodical trading between Brokpa and Unpa. When Unpa visit the Brokpa village, they bring grains, vegetables, or alcohol on the back of horses and exchange to cheese and butter. Equally, Brokpa visit the Unpa village carrying cheese and butter, or useful plants produced only at the higher altitude. In the case of trade with remote area, the trip takes 10 days including 4 days trekking on the mountain trail for one-way. Brokpa have the regular trading partner called“Natsan”at the Unpa village.
“Brokpa live in such a remote place that they can not receive the ration of foods distributed by the government. Moreover, the younger generation of the Brokpa’s community prefers salaried jobs or even daily wage earners to hard working of livestock grazing at high altitude land. To cope with these practical problems in Brokpa’s livelihood, the association is now constructing the site for permanent settlement, school education, and human and animal health service along the roadside 2 km far from Melak Mu village. The site is called New Melak Mu village, where Brokpa of Melak Mu village are supposed to migrate to live. For their obtaining regular cash income, the association is planning to construct a milk processing factory around the site.”
Polyandry Among the Brokpa
Zann Huizhen Huang wrote in the Daily Bhutan: In Bhutan, polyandry is still practised in the remote highlands of Laya as well as the Brokpa tribe living in Merak and Sakteng, district of Trashigang. Pertaining to Laya, which remains largely inaccessible due to its geographical isolation, practising fraternal polyandry enabled the sharing of responsibilities amongst the brothers. [Source: Zann Huizhen Huang, Daily Bhutan, February 29, 2020]
“According to Laya’s Gup, Lhakpa Tshering: “Laya was remote, detached and remained hidden in the mountains. Marrying an outsider was looked down upon. As a small and independent community, trust was important. People also preferred to live together as not many could afford to build a house of their own, so the custom of marrying more than one husband was common.” Fraternal polyandry allows for better distribution of duties between brothers, while one might be in charge of animal husbandry, another could be farming or travelling to other villages to barter goods. In Eastern Bhutan, Dechen Wangmo, is one among a few Brokpa women who is married to two husbands, who are brothers.
“The main reason is because being a highlander we need to rear animals. Initially I was married to the elder brother. But then I had to look after my aging parents. So I had to marry the younger brother too since there is no one to look after the animals. So far there is no problem with my marriage,” she said. Marriage ceremonies sometimes only involve the oldest brother and all the adult brothers. In the event that there are brothers who are still not of age, they may join the household later.
Polyandry is vanishing. “As the young are better educated, men tend to leave their villages to look for better jobs and opportunities elsewhere. Phurpa Zangmo of Merak felt that marriages based on mutual consent and affection is the preferred norm nowadays rather than polyandry: “Our Parents still want us to keep the tradition alive but I think differently. So we cannot fulfil their wishes. Even if our parents make arrangements, the marriage does not last for long.”
The improvement in the highlanders’ standard of living is also another contributing factor to the decline of polyandry which has somewhat outlived its usefulness. As Bhutan opened its doors to tourism, homestays became a viable source of income for the highlanders unlike in the past, the lack of provisions compelled some Layaps to marry multiple partners. Another catalytic factor is the legalisation of cordyceps collection in 2003. This lucrative trade changed the economic dynamics of these highlanders, prompting more women to settle for just one husband. No matter how far flung these places are in Bhutan, it seems that the Layaps and Brokpas cannot resist the tides of change.
Monpa People
A small community of Monpas live in Rukha under WangduePhodrang. Together with the Doyas they are also considered the original settlers of central Bhutan. They have their own unique dialect but it is unfortunately slowly dying out as they are now being absorbed into the main stream Bhutanese society. They live stone and wood houses with plank floors, often accompanied with beautifully carved doors and window frames. The roof is made with bamboo matting, keeping their house warm during the winter season. Sitting platforms and hearths in the living rooms are also found in their houses. [Source: Tourism Council of Bhutan, tourism.gov.bt]
The Monpa or Mompa is a major tribe of Arunachal Pradesh in northeastern India. They are believed to be the only nomadic tribe in Northeast India. They are totally dependent on animals like sheep, cow, yak, goats and horses and have a close relationship with the Sharchops of Bhutan. They speak a Tibeto-Burman language. There are about 60,000 Monpas in Arunachal Pradesh, mostly in the districts of Tawang and West Kameng. Around 9,000 Monpas live in Tibet, mostly in Cona County, Pêlung in Bayi District, and Mêdog County — relatively low altitude and tropical places in Tibet. About 3,000 live in Bhutan.
The Monpa are sub-divided into six sub-groups because of variations in their language. They are namely: 1) Tawang Monpa, 2) Dirang Monpa, 3) Lish Monpa, 4) Bhut Monpa, 5) Kalaktang Monpa and 6) Panchen Monpa. The earliest records of people in the area the Monpas inhabit today are records of a kingdom known as Lhomon or Monyul, which existed from 500 B.C. to A.D. 600. In the 11th century, the Northern Monpas in Tawang came under the influence of the Tibetan Buddhism of the Nyingma and Kagyu denominations. Over the years the area came under increasing Tibetan political and cultural influence. Tsangyang Gyatso, an ethnic Monpa, was the 6th Dalai Lama. The Monpa are generally adherents of the Gelug sect of Tibetan Buddhism, which they adopted in the 17th century
The traditional clothes of the Monpa are similar to those worn by Tibetans. Monpa men and women wear hats made of yak hair, with long tassels. The women tend to wear a warm jacket and a sleeveless chemise that reaches down to the calves, tying the chemise round the waist with a long and narrow piece of cloth. Ornaments are made of silver, corals and turquoise. Some wear a single peacock feather in their hat. The Monpa are known for wood carving, thangka painting, carpet making and weaving. They manufacture paper from the pulp of the local sukso tree. A printing press can be found in the Tawang Monastery, where many religious texts are printed on local paper and wooden blocks.
All animals except men and tigers are allowed to be hunted. According to tradition, only one individual is allowed to hunt the tiger on an auspicious day, upon the initiation period of the shamans, which can be likened to a trial of passage. After the tiger is killed, the jawbone, along with all its teeth, is used as a magic weapon. It is believed that its power will enable tigers to evoke the power of the guiding spirit of the ancestral tiger, who will accompany and protect the boy along his way.
Image Sources: Wikimedia Commons
Text Sources: New York Times, Washington Post, Los Angeles Times, Lonely Planet Guides, Library of Congress, Tourism Council of Bhutan (tourism.gov.bt), National Portal of Bhutan, the Bhutan government’s main site (gov.bt), The Guardian, National Geographic, Smithsonian magazine, The New Yorker, Time, Reuters, Associated Press, AFP, Wikipedia and various books, websites and other publications.
Last updated February 2022