Bhutanese people can be generally categorized into three main ethnic groups. The Tshanglas, Ngalops and the Lhotshampas. The other minority groups are 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 WangduePhodrang. Together, the multiethnic Bhutanese population number just over 700,000.
The Tshanglas or the Sharchops as they are commonly known, are considered the aboriginal inhabitants of eastern Bhutan. Tshanglasare according to historians, the descendants of Lord Brahma and speak Tshanglakha. They are commonly inhabitants of Mongar, Trashigang, Trashiyangtse, Pema Gatshel and Samdrup Jongkhar. Besides the cultivation of maize, rice, wheat, barley and vegetables, the Tshanglas also rear domestic animals to supplement their living. Weaving is a popular occupation among their women and they produce beautiful fabrics mainly of silk and raw silk.
The Ngalops who have settled mostly in the six regions of western Bhutan are of Tibetan origin. They speak Ngalopkha, a polished version of Dzongkha, the national language of Bhutan. Agriculture is their main livelihood. They cultivate cereals such as rice, wheat, barley and maize along with a variety of other crops. In the regions of Thimphu and Paro apples are also cultivated as a cash crop. They are known for Lozeys, or ornamental speech and for Zheys, dances that are unique to the Ngalops.
The Lhotshampashave settled in the southern foothills of the country. It is believed that they migrated from Nepal in the beginning of the 19th century, attracted by the employment opportunities provided by the many constructions works taking place in the kingdom. They speak Lhotshamkha (Nepali) and practice Hinduism. Their society can be broken into various lineages such as the Bhawans, Chhetris, Rai’s, Limbus, Tamangs, Gurungs, and the Lepchas. Nowadays they are mainly employed in agriculture and cultivate cash crops like ginger, cardamom and oranges.
The people who speak Bumtapkha, Mangdepkha and khengkha respectively inhabit the central areas of Bhutan. The Bumthaps cultivate buckwheat, 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 the cultivation of rice, wheat, maize, vegetables, etc besides rearing domestic animals. The khengpas are also dependent on agriculture much like the Mangdeps, however, they are also known for the bamboo and cane craft.
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 and the 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.
To the extreme north are the Layaps who 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.
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 Dorothy. They have their own unique dialect and style of dress.
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 mainstream Bhutanese society.
Bhutanese society is free of class or a caste system. Slavery was abolished by the Third King Jigme Dorji Wangchuck in the early 1950s through a royal edict. Though, a few organizations to empower women were established in the past Bhutanese society has always maintained relative gender equality. In general, our nation is an open and good-spirited society.
Living in Bhutanese society generally means understanding some accepted norms such as Driglam Namzha, the traditional code of etiquette. Driglam Namzha teaches people a code of conduct to adhere to as members of a respectful society. Examples of Driglam Namzha include wearing a traditional scarf (kabney) when visiting a Dzong or an office, letting the elders and the monks serve themselves first during meals, offering felicitation scarves during ceremonies such as marriages and promotions and politely greeting elders or seniors.
Normally, greetings are limited to saying “Kuzuzangpo” (hello) amongst equals. For seniors and elders, the Bhutanese bow their head a bit and say “kuzuzangpo la” (a more respectful greeting). Recently, shaking hands has become an accepted norm.
The Bhutanese are a fun-loving people fond of song and dance, friendly contests of archery, stone pitching, traditional darts, basketball and football. We are social people that enjoy weddings, religious holidays and other events as the perfect opportunities to gather with friends and family.
The openness of Bhutanese society is exemplified in the way our people often visit their friends and relatives at any hour of the day without any advance notice or appointment and still receive a warm welcome and hospitality.
The Bhutanese constitution guarantees freedom of religion and citizens and visitors are free to practice any form of worship so long as it does not impinge on the rights of others. Christianity, Hinduism and Islam are also present in the country.
Bhutan is a Buddhist country and people often refer to it as the last stronghold of Vajrayana Buddhism. Buddhism was first introduced by the Indian Tantric master Guru Padmasambhava in the 8th century. Until then the people practiced Bonism a religion that worshipped all forms of nature, remnants of which are still evident even today in some remote villages in the country. With the visit of Guru Padmasambhava, Buddhism began to take firm roots within the country and this especially led to the propagation of the Nyingmapa (the ancient or the older) school of Buddhism. Phajo Drugom Zhigp from Ralung in Tibet was instrumental in introducing yet another school of Buddhism – the Drukpa Kagyu sect. In 1222 he came to Bhutan, an event of great historical significance and a major milestone for Buddhism in Bhutan, and established the DrukpaKagyi sect of Buddhism, the state religion. His sons and descendants were also instrumental in spreading it to many other regions of western Bhutan. By far the greatest contributor was Zhabdrung Nawang Namgyal. His arrival in 1616 from Tibet was another landmark event in the history of the nation. He brought the various Buddhist schools that had developed in western Bhutan under his domain and unified the country as one whole nation-state giving it a distinct national identity. The Buddhism practiced in the country today is a vibrant religion that permeates nearly every facet of the Bhutanese lifestyle. It is present in the Dzongs, monasteries, stupas, prayer flags, and prayer wheels that punctuate the Bhutanese landscape. The chime of ritual bells, the sound of gongs, people circumambulating temples and stupas, fluttering prayer flags, red-robed monks conducting rituals stand as testaments to the importance of Buddhism in Bhutanese life.
Though Bhutan is often referred to as the last Vajrayana Buddhist country, you can still come across animistic traditions and beliefs being practiced by the people. The form of Buddhism practiced in Bhutan has absorbed many of the features of Bonism such as nature worship and animal sacrifice. Also, worship of a host of deities, invoking and propitiating them. According to Bonism, these deities were the rightful owners of different elements of nature. Each different facet of nature was associated with its own specific type of spirit. For example, mountain peaks were considered as the abodes of guardian deities (Yullha), lakes were inhabited by lake deities (Tshomem), cliff deities (Tsen) resided within cliff faces, the land belonged to subterranean deities (Lue and Sabdag), water sources were inhabited by water deities (Chu giLhamu), and dark places were haunted by the demons (due). Every village has a local priest or a shaman to preside over the rituals. Some of the common forms of nature worship being practiced are the Cha festival in Kurtoe, the Kharphud in Mongar and Zhemgang, the BalaBongko in WangduePhodrang, the Lombas of the Haaps and the Parops, the JomoSolkha of the Brokpas, the Kharam amongst the Tshanglas and the Devi Puja amongst our southern community. These shamanistic rituals are performed for various reasons ranging from keeping evil spirits at bay, bring in prosperity, to cure a patient or to welcome a new year. A common feature in all of these rituals is the sacrifice of animals like oxen, fish, chickens or goats.