RIGSS Day 2: WHAT IT MEANS TO BE BHUTANESE- A reflection from a talk session by Dasho Karma Ura on ‘Enlightened Citizenship.’

 

Prologue

While it is important to know where we come from, who we are, where we belong, and what crux we are in the matrix of our history, it is impossible to render justice through this reflection in its entirety. I have abridged the far-reaching depth and vastness of Dasho’s session in few words as a memoir of a rare discourse on ‘Enlightened Citizenship.’ This session is an awakening key for us to realise that we have lots to learn, and learn we must as leaders and teacher. My encapsulation of Dasho’s wisdom will provide inspiration and direction for my future reading, so will it yours.

The Summary

Principal are important leader of a pack, leading large number of population compared to leaders in other organisations. In many schools there are more than thousand students. “You could be called a ‘Tong Poen’ for that.” Dasho Karma Ura said humourously. In the humour is wisdom indicating how important it is for school leaders to know the ancestry of our Kings.  

“To define our identity, we must relate to our historical originations.” With this Dasho delved into history through spring source and tributaries of our Kings and people. It was a thrilling journey, a journey of pride and esteem. We were introduced to Chokhor Depa dynasty of the 12^th century as referred in the writings of Terton Guru Chowang, who was one of the foremost Tertons of our history. We learnt about Lam Thripa who was also a ruler as written in works of 15^th Century saint Terton Pema Lingpa. I realised that history is what represent us, and it is important that school leader read history, and that our history teachers narrate history with relevance and resourcefulness.

We were also introduced to four categories of kings. These were processes to understand the arising and functions by which kings reign a country. The first is ‘Lung gi Zin pai Gyalpo,’ a kingship is legitimised through prophesies and theoritical knowledge. The beginning of Wangchuk dynasty was prophesised, for instance, by Guru Rinpoche, and also in the writings of Zhabdrung Ngawang Namgyel. This defined the sanctity and sacred institution of our beloved monarchs.

The second is ‘Soel lu Toen pai Gyalpo,’ a kingship is legitimised by tradition, by way of his services for the welfare of people. There is no written laws to this, but arises within the traditional system of the place. The king is the protector of the tradition he evolved from. I was relate this to the beginning of Monarchy in Bhutan as a result of call from people for a supreme ruler to secure peace and happiness. The consolidation of power strongholds in many parts of Bhutan is a traditional practice to create a family under one ruler, a king.

The third is ‘Yun Khor Sung wai Gyalpo,’ a kingship that wields power to protect from internal and external forces, and promise safety, security and sovereignty of his citizen. I am reminded of the epic of Ling Gesar Gyalpo, whose story is about subduing negative forces to bring peace and tranquillity to the Ling. This relate to our beloved King the Great Fourth, who subdued the infiltrators in the South with his leadership and wisdom. Similarly, our beloved King, His majesty Jigmi Khesar Namgyel Wangchuck is an epitome of a protector. His majesty the King has been at the frontline since the beginning of pandemic. His majesty has walked the plains, clambered the hills, trekked the mountains, reached out to the people, giving wisdom and direction. Indeed His Majesty is a bodhisattava, and a king of kings.

The last is the ‘Yar gey Gongphel gi Gyalpo,’ a king whose service is to bring socio-economic wellbeing, by enhancing people’s comfort and luxury. This is king focuses on developmental growth, on the future of the country and people. Our kings have, each of our beloved monarch’s have given were visionaries, brining change and progress for the wellbeing of our people. I conclude that all our kings are kings of prophecy, kings by tradition, a king who protects his people and king who ushers change and progress. They are bodhisattvas who have been our source of hope and happiness.

To have deeper understanding of being Bhutanese, we must be spiritually and intimately connected to the place we belong. Dasho suggested that we must have “ an aesthetic, beautiful and poetic imagery of a place, and a poetic invocation of the nation. This begins from home, from our home, where we are spiritually attached to. This attachment is associated with the local deity, the protector of the place. Dasho said that, the beauty of a place is described often in the invocation prayers of the protecting deity of that place. This can be referred to, for instance, ‘Phodrang’ of Ama Jomo for people of Merak. Jomo Kungkhar is the central place of attachment, a place of identification which generates a sense of belonging. The place is often marked on a ridge, a hill, lake, part of forest; river or rock etc. This is the ‘place of nurturing attachment.’

This is how every Bhutanese must have a spiritual connection to our homes, to the Dzongkhag and nation as a territory. ‘Gyal Kham’, dasho said , connotes to ‘territory’ in English. We belong to a territory marked by our ancestors. The cardinal points of our territory as a nation is known to have been defined since 14^th century as recorded in the teaching of Dupthob Thangtong Gyalpo. It is important that principal read and learn history to understand the importance of being Bhutanese.

Dasho suggested that we must remain connected to our home, our village. It is important that local tradition and practices must be protected and preserved to deepen our identity. We must ‘eat local foods, wear local woven attire, and contribute to local economy’ to maintain support for sustenance and tradition. We must ‘have the appreciation and desire to be reborn in Bhutan.’

On question to understand GNH philosophy in simple terms, Dasho said it can be summarized as a ‘ socio-economic programme to realise happiness and well being of Bhutanese.’ It is a common desire for happiness, desire to be free from fear, stress, challenges, insecurity, illness and pain. Through the ideologies of GNH, we are able to assess and support for improvement on our wellbeing.

Dasho also explained the concept of Tha Dam Tshig and Ley Ju Dre from a different angle, based on Buddhist principles. In this process, at the mental level, it is ‘freeing mind from discursive thoughts that vistimises us.’ Dasho’s session brought to light the reason why we must be proud Bhutanese by delving deep into Bhutanese culture, family structure, morality principles and responsibilities. As a citizen of Bhutan we must remain deeply enlightened on basis of what makes us Bhutanese. Dasho draws not only upon historical narratives but also Buddhist philosophies.

I realise that, there is so much to learn in the subject, and that this is also a call for all school leader to read further into the literature that brings being Bhutanese into the light.