Tourism

To date, I have been invited to speak to 3 batches of guide trainees. On every occasion I have gone to great length to impress upon the aspiring guides just how important they are in the delivery of “high value” component of the “High Value, Low Impact” tourism policy we have pursued since we opened up our doors to tourism in 1974.

I have time and again pointed out to the trainees that guiding is not a job - but a profession that will take them places. That the guiding phase in their lives is merely a stepping-stone to a secure and safe future. That it is a time when they have the opportunity to build network, acquire knowledge and skills and establish relationships on which to build their lives. But alas, despite all that, I have come face to face with some truly deplorable and woefully incompetent guides. Quite alarmingly, it wasn’t that some fly-by-night tour companies employed these guides - some of them were guiding for some of the top ten tour companies of the country.

Two evenings back I was in the company of a tourist group being guided by a young cultural guide (one of the Rotarian group members had wanted to meet me). The guide was drunk witless, either with alcohol or with substance, due to which he couldn’t simply comprehend what his guest was asking him to do. Worst, he had about him the foul stench ofdoma. Once in Punakha, I saw a guide sitting on a sofa in a hotel’s reception area - with his legs up on the tabletop, completely oblivious of the many guests milling around him. In Bumthang a guide was so drunk that he couldn’t remember why he and his single-person group were in Jakar! After great difficulty he remembered that they were there for a festival - but he just couldn’t remember which one.


The custodians of Bhutan's tourism industry - each of them seem to have failed to keep the guides on the narrow and the straight. The regulator failed to regulate and the MBO's were clueless about self regulation.

How did our guides get this way? At what point in time did they acquire such shabby and unbecoming attitude and behavior? In an environment where they have to compete with 4,244 other guides (as of today, there are 4,245 licensed guides), how did they allow themselves to degenerate to this level of un-employability? And yet, they are obviously getting employed! How and why? I can think of following reasons:

1.  They are available at cheap rates - commensurate with their quality
     and level of competence and ability.

2.  Tour operators are unmindful of the quality of guides they employ - most
     likely because these guides accept rates far below the going rate. These
     tour operators likely fall within the bracket of those who are known as the
     “under-cutters”.

3.  The regulatory authority - the Tourism Council of Bhutan - is obviously failing
     to monitor, regulate and enforce their rules that are already firmly in place.
     There is a detailed Letter of Undertaking (LoU) that each tour guide is required to
      sign before they are issued their guiding license. This LoU is explicit about
      the DO’s and DON’T’s. And yet, many guides fail to adhere to these rules.

 TCB requires every tour guide to sign the above Letter of Undertaking before they are issued their guiding license - then promptly forgets to enforce the rules.


The reverse side of a tour guide's license issued by the TCB. The prominently printed rules require that the guides must display their guiding license but not all do.

The guide is the single most important person in the service chain of the tourism industry - even more important than the tour operators themselves! The responsibility on the guide’s shoulders is immense and all encompassing. The selection of the guides should, therefore, be most crucial - because they are the first and the last person the tourists will see, from the day of their arrival to the day of their departure, including every single day in between. The guides set the all important and lingering first impressions - all other impressions are secondary and incidental.

There should be no compromise in the selection of the guides. The guides’ training and grooming must be rigorous and first rate. Their social grace must be impeccable – they must be knowledgeable on the country’s history, culture and tradition. In order that they can be sensitive to others’ cultural and religious sentiments, the guides must have a fair knowledge of most of the world’s important cultures and religions.

All these qualification requirement means that the guides are highly trained people with special skills. In other words they must be treated with respect and paid much better than some of them are believed to be. I hear that some tour companies pay them as low as Nu.700.00 per day - thereby, on occasions, forcing them to sleep in buses - because they are unable to afford lodgings with what they are paid.

We need to improve the quality of our guides. Their knowledge base must be regularly updated - their training course must include some bit of history, culture and religion of the major countries of the world. We need to ensure that the tour companies are employing knowledgeable and disciplined guides, and paying them well. They must not employ delinquent guides.

The guides are our ambassadors - they project the face and soul of Bhutan. The TCB must immediately assume responsibility over the stewardship of this segment of tourism service. The TCB must step up monitoring in order that the rules already in placed are enforced so that the guides remain vigilant about their responsibilities. TCB inspectors must make surprise inspections to tourist sites, restaurants, hotels and airports - on a regular basis to ensure that the guides are performing as they are expected to. This should not be a problem since TCB has record of what groups are in the country, and where each of them are at any given day.

If need be, we must empower the RBP, Immigration and Cultural Officials, hotel/restaurant owners and others to regulate the guides' behaviours. 

We must all realize that the guides are an important element in guiding the tourism industry’s journey to the top. The metaphor that if you pay peanuts, you get monkeys is a funny allegory, but its implications are serious. It is no laughing matter.

What it means is that whole lot of monkeys is ruinous for business.

His Eminence Lama Nyingkhula

His Eminence Lama Nyingkhula, alias Kunzang Wangdi (1942-2018)

Born (1942, water horse year) to Jurminla and Thinley, he was raised in Pangthang village in Bartsham in Tashigang. In the tradition of non-formal education in villages, his grandfather Nyoendola taught him when he was a child. He retained his parent’s beloved pet name for him, Nyingkhula (སྙིང་ཁུ་ལ). He grew up in the blessed setting of the old Bartsham Chador Lhakhang, which contains the celebrated statue of Chador-Tumpo, a treasure of Pema Lingpa brought ages ago as a wedding gift from Khar Yangkhar Koche. In course of time, he became one of the most learned, reflective and meditative lamas of his age. He had a reputation of being unrivalled in his strivings, erudition and virtuousness. As Buddhist describe the passing away of an important religious figure, Lama Kunzang Wangdi’s body form dissolved into dharmakaya most peacefully on October 6, 2018. In a message paying tribute to him, Dzongar Jamyang Khyentse noted that though there are many peerless lamas, Lama Kunzang was unmatched also in practice of meditation.
During his last days in Genyenkha (དགེ་རྙིང་ཁ་ in old texts), where he had been living for the last thirteen years, His Majesty The King and Her Majesty Gyalyum Tshering Yangdon Wangchuck were gracious enough to visit him. His devoted services to Their Majesties as Their lama-sungkhorpa, or mantra holder (སྔགས་འཆང་སྲུང་འཁོར་བ), from 1992 till his passing away, began with the conferral of the title of lama-sungkhorpa by His Majesty the Fourth King. Between 1995-2009, Lama Kunzang was a member-representative of the gomchens, the communities of non-celibate Vajrayana practitioners, in the Religious Council of the Ministry of Home and Cultural Affairs. Lama Kunzang was of the gomchen or ngagpa tradition that is widespread in eastern Bhutan. Ngagpa or gomchen tradition, stretching back to Guru Rinpoche, was one of the two communities of practitioners: monks who were celibate sutrayana practitioners and gomchens who were lay or non-celibate Vajrayana practitioners.  In 2009, Lama Kunzang was elected as a member of the Council of Ngajur Nyingma for three years during an assembly of heads of Nyingma lamas.
The accomplishments and perfections of Lama Kunzang were not only due to his own exertions and insights, but also due to his long associations with many distinguished masters. His resume notes that he had the privilege of receiving dharma teachings and skills, roughly in order of timing, from Lama Pema Wangchen (alias Lama Nakulung), Lama Norbu Wangchuk, Dudjom Rinpoche, Jadrel Sangay Dorji, Lama Sonam Zangpo, Dilgo Khyentse Rinpoche, Dungse Thinley Norbu and Dzongsar Jamgyang Khyentse. Thus, his practices included both Nyingma and Kagyu streams of Buddhism.  He assimilated and incorporated six cycles of Naropa’s teachings from Lama Sonam Zangpo at Do Rangtha Hermitage (Lam Kesang Chophel, 2014, p. 1981) just as he learnt and mastered astrology comprehensively from Lama Norbu Wangchuk at Yonphula and Drametse. He absorbed many unique hands on (ཕྱག་བཞད་) legacies of Dilgo Khyentse and Dudjom Rinpoche, particularly on manual aspects of rites, because he worked with them for a considerably long time (Bartsham Dorji Lopen Sonam Zangpo, personal communications, 2018).
But his early life as a Buddhist learner and practitioner owes much to Lama Pema Wangchen of Bartsham. Lama Pema Wangchen’s biography by Khenpo Phuntsho Tashi (2013, p. 406) points out that by 1954, Lama Kunzang had become one of his young disciples. Lama Pema Wangchen schooled him in various knowledges and techniques of dough offering (གཏོར་བཟོ), mandala creation, chanting, and liturgical music. He learnt linguistics and grammar from Lama Tenzin Kuenleg, and stupa architecture from Tshong Tshong Lopen. Others taught him xylographic book carving, wood works, metal casting of statues, and calligraphy. Along with such widely appreciated skills he got, Lama Pema Wangchen also imparted to him an extensive range of texts on Buddhist theories, doctrines and practices. By 1961, along with key disciples of Lama Pema Wangchen such as Lopon Yeshey Dondup (1951-2002), Lama Daupo alias Ugyen Namdrol, Lama Nyingkula had received from him empowerments, transmissions and instructions for a huge number of texts including Dudjom Tersar tradition (Khenpo Phuntsho Tashi, 2013, p. 434). Such three-fold method of liberation-teachings culminated in the dzogchen texts and practices of All-Surpassing Realization of Spontaneous Presence (འོད་གསལ་ཐོད་རྒལ) and The Separation between Phenomena of Samsara and Nirvana (འཁོར་འདས་རུ་ཤན). He then went into eight long years of solitary retreat at Bartsham. Since then, it was quite regular for him to go into shorter retreats every year.
Lama Kunzang ’s most productive and prolific period as a scribe, writer and editor was from 1976 to 1986 while he was with Dudjom Rinpoche Jigdrel Yeshey Dorji in Kathmandu in Nepal and Kalimgpong in India. As the chief scribe and editor during that period he received many empowerments, transmissions and instructions not only on Dudjom Tersar but on numerous other earlier lineages such as Peling, Jigling, Longchen Nyingthig, and complete cycles of Ngajur Kama. He worked fruitfully on various projects of writing, editing and anthologies under the close and edifying tutelage and guidance of Dudjom Rinpoche. These monumental writing projects, in which Lama Kunzang was involved, included collected works of the former Dudjom, Dudjom Lingpa (1835-1904) in 27 volumes, collected works or Kabum of Dudjom Rinpoche himself (1904-1987) in 25 volumes, and canonical collections of Ngajur Nyingma (The Early Lineage of Transmitted Precepts) in 57 volumes and the collected works of Sera Khando in seven volumes. Lama Kunzang, assisted by few other calligraphers, wrote and edited these massive volumes; each of these volumes ran on average into eight hundred folio pages. Each volume was originally a manuscript, which was authored by Dudjom Rinpoche and calligraphed and edited by Lama Kunzang, for reprinting and distribution throughout the Vajarayana world steeped in classical choskad. Some of the volumes of Dudjom Rinpoche’s own Kabum or Sungbum that we had the privilege to read, needless to say, reflects Dudjom Rimpoche’s mesmeric erudition and spell biding poetic exposition of all branches of Buddhist scholarship. So, it was not surprising that the copies of these texts ran out quickly. As original edition ran out, Lama Kunzang republished some of them later. The re-publication of the collected works of Dudjom Lingpa and Dudjom Rinpoche in computerised fonts were, for example, sponsored by Lama Kunzang between 2004 and 2006. In some of the collected works of Dudjom Rinpoche, the colophon at the end of each volume denotes that it was calligraphed (ཡི་གེ་པ), by Monpa hearkening to the classical name of Bhutan, Kunzang Wangdi. In fact, Dudjom Rinpoche had named him Kunzang Wangdi who was known until then as Nyingkhula.
Towards the later part of his life, Lama Kunzang was engaged in designing and supervision of several landmark religious structures envisioned by His Majesty the Fourth King and Their Majesties the Queens. In fulfillment of the vision of the Queen Mother, Gyalyum Tshering Yangdon Wangchuck, Lama Kunzang was responsible for the construction of Khamsum Yueley Namgyel Chorten in Punakha between 1992-1999.  Between 1997-2001, Lama Kunzang was charged with the restoration of Yongla Goenpa in Dungsam in accordance with the revered-wish of His Majesty the Fourth Druk Gyalpo. Yet the young boy who turned to Buddhist scholarship and practice in mid 1950s never lost touch with his community, and his roots in Bartsham.   Initiated and envisioned by Dzongsar Jamyang Khyentse, Lama Kunzang led his community in Bartsham to construct the new, six-storied Chador Lhakhang in 2006. With the generous stipendiary support of Their Majesties the Fourth King and His Majesty for the Gomdra, he had enlarged the scope of earlier monastery and increased the number of gomchen. He had always hoped that future practitioners will have thus better opportunities of learning and liberation, which would facilitate happiness of all sentient beings.
Contributed by
 Bartsham Dorji Lopen Sonam Zangpo, 
Rinchen Wangdi and 
Dasho Karma Ura. 

Phurjang of Lame Kunzang Wangdi on dated 29th March, 2019

Purjang of Lama Kunzang Wangdi held in Bartsham



His Majesty The King attended the purjang or funeral rites of late Lama Kunzang Wangdi in Bartsham, Trashigang, yesterday. Lama Kunzang passed away in October last year, at the age of 76.


The purjang ceremony was presided over by Dzongsar Jamyang Khyentse.
Lama Kunzang Wangdi served as Sungkhorp to His Majesty the Fourth Druk Gyalpo and Their Majesties the Queen Mothers. He also carried out a number of Royal Commands to oversee the construction of religious sites, and the commissioning and installation of relics, statues, and paintings.
Lama Kunzang Wangdi was also a representative of Gomchens in the Chhoedey of the Ministry of Home and Cultural Affairs and a member of the council of Ngajur Nyingma, besides being the head of the Bartsham Chador Lhakhang.
His Majesty was accompanied by His Royal Highness the Gyaltshab, and the prime minister.