History of Bhutan

Buddhism was first introduced to Bhutan in the 7th century. Tibetan king Songtsän Gampo[5] (reigned 627–649), a convert to Buddhism, ordered the construction of two Buddhist temples, at Bumthang in central Bhutan and at Kyichu (near Paro) in the Paro Valley.[6] Buddhism was propagated in earnest[5] in 746[7] under King Sindhu Rāja (also Künjom;[8] Sendha Gyab; Jakar Gyalpo), an exiled Indian king who had established a government in Bumthang at Jakar Gutho Palace.[9]^: 35 [10]^: 13

Buddhism replaced but did not eliminate the Bon religious practices that had also been prevalent in Tibet until the late 6th century. Instead, Buddhism absorbed Bon and its believers. As the country developed in its many fertile valleys, Buddhism matured and became a unifying element. It was Buddhist literature and chronicles that began the recorded history of Bhutan.[6]

In 810AD, a Buddhist saint, Padmasambhava (known in Bhutan as Guru Rimpoche and sometimes referred to as the Second Buddha), came to Bhutan from India at the invitation of one of the numerous local kings. After reportedly subduing eight classes of demons and converting the king, Guru Rimpoche moved on to Tibet. Upon his return from Tibet, he oversaw the construction of new monasteries in the Paro Valley and set up his headquarters in Bumthang. According to tradition, he founded the Nyingmapa sect—also known as the "old sect" or Red Hat sect—of Mahayana Buddhism, which became for a time the dominant religion of Bhutan. Guru Rimpoche plays a great historical and religious role as the national patron saint who revealed the tantras—manuals describing forms of devotion to natural energy—to Bhutan. Following the guru's sojourn, Indian influence played a temporary role until increasing Tibetan migrations brought new cultural and religious contributions.[6]

There was no central government during this period. Instead, small independent monarchies began to develop by the early 9th century. Each was ruled by a deb (king), some of whom claimed divine origins. The kingdom of Bumthang was the most prominent among these small entities. At the same time, Tibetan Buddhist monks (lam in Dzongkha, Bhutan's official national language) had firmly rooted their religion and culture in Bhutan, and members of joint Tibetan-Mongol military expeditions settled in fertile valleys. By the 11th century, all of Bhutan was occupied by Tibetan-Mongol military forces.[6][11]

By the 10th century, Bhutan's political development was heavily influenced by its religious history. Following a period in which Buddhism was in decline in Tibet in the 11th century, contention among a number of subsects emerged. The Yuan dynasty overlords of Tibet and Bhutan patronized a sequence of subsects until their own political decline in the 14th century. By that time, the Gelugpa or Yellow Hat school had, after a period of anarchy in Tibet, become a powerful force resulting in the flight to Bhutan of numerous monks of various minor opposing sects. Among these monks was the founder of the Lhapa subsect of the Kargyupa school, to whom is attributed the introduction of strategically built dzong. Although the Lhapa subsect had been successfully challenged in the 12th century by another Kargyupa subsect—the Drukpa—led by Tibetan monk Phajo Drugom Shigpo, it continued to proselytize until the 17th century. The Drukpa spread throughout Bhutan and eventually became a dominant form of religious practice. Between the 12th century and the 17th century, the two Kargyupa subsects vied with one another from their respective dzong as the older form of Nyingmapa Buddhism was eclipsed.[12]

A 17th-century Italian map showing a large "Kingdom of Barantola or Boutan" bordering on Nepal and Tibet, as well as, surprisingly, Yunnan, Sichuan, and the Kingdom of Tanguts

In the 17th century, a theocratic government independent of Tibetan political influence was established, and premodern Bhutan emerged. The theocratic government was founded by an expatriate Drukpa monk, Ngawang Namgyal, who arrived in Bhutan in 1616 seeking freedom from the domination of the Gelugpa subsect led by the Dalai Lama (Ocean Lama) in Lhasa. After a series of victories over rival subsect leaders and Tibetan invaders, Ngawang Namgyal took the title Zhabdrung (At Whose Feet One Submits, or, in many Western sources, Dharma Raja), becoming the temporal and spiritual leader of Bhutan. Considered the first great historical figure of Bhutan, he united the leaders of powerful Bhutanese families in a land called Drukyul. He promulgated a code of law and built a network of impregnable forts (dzong), a system that helped bring local lords under centralized control and strengthened the country against Tibetan invasions. Many forts were extant in the late 20th century.[13]

During the first war with Tibet, c. 1627, Portuguese Jesuits Estêvão Cacella and João Cabral were the first recorded Europeans to visit Bhutan on their way to Tibet. They met with Ngawang Namgyal, presented him with firearms, gunpowder and a telescope, and offered him their services in the war against Tibet, but the Zhabdrung declined the offer.[13] After a stay of nearly eight months Cacella wrote a long letter from the Chagri Monastery reporting the travel. This is a rare report of the Zhabdrung remaining.[14]

Tibetan armies invaded Bhutan around 1629, in 1631, and again in 1639, hoping to throttle Ngawang Namgyal's popularity before it spread too far. In 1634 Ngawang Namgyal defeated Karma Tenkyong's army in the Battle of Five Lamas. The invasions were thwarted, and the Drukpa subsect developed a strong presence in western and central Bhutan, leaving Ngawang Namgyal supreme. In recognition of the power he accrued, goodwill missions were sent to Bhutan from Cooch Behar in the Duars (present-day northeastern West Bengal), Nepal to the west, and Ladakh in western Tibet. The ruler of Ladakh even gave a number of villages in his kingdom to Ngawang Namgyal.

Bhutan's troubles were not over, however. In 1643, a joint Mongol-Tibetan force sought to destroy Nyingmapa refugees who had fled to Bhutan, Sikkim, and Nepal. The Mongols had seized control of religious and civil power in Tibet in the 1630s and established Gelugpa as the state religion. Bhutanese rivals of Ngawang Namgyal encouraged the Mongol intrusion, but the Mongol force was easily defeated in the humid lowlands of southern Bhutan. Another Tibetan invasion in 1647 also failed.[13]

During Ngawang Namgyal's rule, administration comprised a state monastic body with an elected head, the Je Khenpo (lord abbot), and a theocratic civil government headed by the Druk Desi (regent of Bhutan, also known as Deb Raja in Western sources). The Druk Desi was either a monk or a member of the laity—by the 19th century, usually the latter; he was elected for a three-year term, initially by a monastic council and later by the State Council (Lhengye Tshokdu). The State Council was a central administrative organ that included regional rulers, the Zhabdrung's chamberlains, and the Druk Desi. In time, the Druk Desi came under the political control of the State Council's most powerful faction of regional administrators. The Zhabdrung was the head of state and the ultimate authority in religious and civil matters. The seat of government was at Thimphu, the site of a 13th-century dzong, in the spring, summer, and fall. The winter capital was at Punakha Dzong, a dzong established northeast of Thimphu in 1527. The kingdom was divided into three regions (east, central, and west), each with an appointed ponlop, or governor, holding a seat in a major dzong. Districts were headed by dzongpon, or district officers, who had their headquarters in lesser dzong. The ponlop were combination tax collectors, judges, military commanders, and procurement agents for the central government. Their major revenues came from the trade between Tibet and India and from land taxes.[13]

Ngawang Namgyal's regime was bound by a legal code called the Tsa Yig, which described the spiritual and civil regime and provided laws for government administration and for social and moral conduct. The duties and virtues inherent in the Buddhist dharma (religious law) played a large role in the new legal code, which remained in force until the 1960s.[13]

To keep Bhutan from disintegrating, Ngawang Namgyal's death in 1651 apparently was kept a carefully guarded secret for fifty-four years. Initially, Ngawang Namgyal was said to have entered into a religious retreat, a situation not unprecedented in Bhutan, Sikkim, or Tibet during that time. During the period of Ngawang Namgyal's supposed retreat, appointments of officials were issued in his name, and food was left in front of his locked door.[15]

Ngawang Namgyal's son and stepbrother, in 1651 and 1680, respectively, succeeded him. They started their reigns as minors under the control of religious and civil regents and rarely exercised authority in their own names. For further continuity, the concept of multiple reincarnation of the first Zhabdrung—in the form of either his body, his speech, or his mind—was invoked by the Je Khenpo and the Druk Desi, both of whom wanted to retain the power they had accrued through the dual system of government. The last person recognized as the bodily reincarnation of Ngawang Namgyal died in the mid-18th century, but speech and mind reincarnations, embodied by individuals who acceded to the position of Zhabdrung Rinpoche, were in the early 1990s. The compulsory admission to monastic life of at least one son from any family having three or more sons was instituted in the late 17th century. In time, however, the State Council became increasingly secular as did the successive Druk Desi, ponlop, and dzongpon, and intense rivalries developed among the ponlop of Tongsa and Paro and the dzongpon of Punakha, Thimphu, and Wangdue Phodrang.[15]

During the first period of succession and further internal consolidation under the Druk Desi government, there was conflict with Tibet and Sikkim. Internal opposition to the central government resulted in overtures by the opponents of the Druk Desi to Tibet and Sikkim. In the 1680s, Bhutan invaded Sikkim in pursuit of a rebellious local lord. In 1700, Bhutan again invaded Sikkim, and in 1714 Tibetan forces, aided by Mongolia, invaded Bhutan but were unable to gain control.[15]

During the 17th century Bhutan maintained close relations with Ladakh, and assisted Ladakh in its 1684 war with Tibet. Ladakh had earlier granted Bhutan several enclaves near Mount Kailash in western Tibet; these were monasteries of the Southern branch of the Drukpa sect and so fell under the authority of the Bhutanese Je Khenpo and the Zhabdrung. These enclaves persisted under Bhutanese control even after the rest of western Tibet came under the control of the Dalai Lama and his Gelugpa sect, until 1959 when the Bhutanese enclaves were seized by the Chinese.[16] In addition to these outposts in Tibet, Bhutan for a time held monastic fiefs in Ladakh, Zanskar, and Lahul (now part of India), as well as in Lo Manthang and Dolpo (now part of Nepal).[17][18]

Though the invaders were unable to take control, the political system remained unstable. Regional rivalries contributed to the gradual disintegration of Bhutan at the time the first British agents arrived.[19]

In the early 18th century, Bhutan had successfully developed control over the principality of Cooch Behar. The raja of Cooch Behar had sought assistance from Bhutan against the Indian Mughals in 1730, and Bhutanese political influence was not long in following. By the mid-1760s, Thimphu considered Cooch Behar its dependency, stationing a garrison force there and directing its civil administration. When the Druk Desi invaded Sikkim in 1770, Cooch Behari forces joined their Bhutanese counterparts in the offensive. In a succession dispute in Cooch Behar two years later, however, the Druk Desi's nominee for the throne was opposed by a rival who invited British troops, and, in effect, Cooch Behar became a dependency of the British East India Company.[19]

Under the Cooch Behari agreement with the British, a British expeditionary force drove the Bhutanese garrison out of Cooch Behar and invaded Bhutan in 1772–73. The Druk Desi petitioned Lhasa for assistance from the Panchen Lama, who was serving as regent for the youthful Dalai Lama. In correspondence with the British governor general of India, however, the Panchen Lama instead punished the Druk Desi and invoked Tibet's claim of suzerainty over Bhutan.[20]

Failing to receive help from Tibet, the Druk Desi signed a Treaty of Peace with the British East India Company on 25 April 1774. Bhutan agreed to return to its pre-1730 boundaries, paid a symbolic tribute of five horses to Britain, and, among other concessions, allowed the British to harvest timber in Bhutan. Subsequent missions to Bhutan were made by the British in 1776, 1777, and 1783, and commerce was opened between British India and Bhutan, and, for a short time, Tibet. In 1784, the British turned over to Bhutanese control Bengal Duars territory, where boundaries were poorly defined. As in its other foreign territories, Bhutan left administration of the Bengal Duars territory to local officials and collected its revenues. Although major trade and political relations failed to develop between Bhutan and Britain, the British had replaced the Tibetans as the major external threat.[20]

Boundary disputes plagued Bhutanese–British relations. To reconcile their differences, Bhutan sent an emissary to Calcutta in 1787, and the British sent missions to Thimphu in 1815 and 1838. The 1815 mission was inconclusive. The 1838 mission offered a treaty providing for extradition of Bhutanese officials responsible for incursions into Assam, free and unrestricted commerce between India and Bhutan, and settlement of Bhutan's debt to the British. In an attempt to protect its independence, Bhutan rejected the British offer. Despite increasing internal disorder, Bhutan had maintained its control over a portion of the Assam Duars more or less since its reduction of Cooch Behar to a dependency in the 1760s. After the British gained control of Lower Assam in 1826, tension between the countries began to rise as Britain exerted its strength. Bhutanese payments of annual tribute to the British for the Assam Duars gradually fell into arrears. British demands for payment led to military incursions into Bhutan in 1834 and 1835, resulting in defeat for Bhutan's forces and a temporary loss of territory.[20]

The British proceeded in 1841 to annex the formerly Bhutanese-controlled Assam Duars, paying a compensation of 10,000 rupees a year to Bhutan. In 1842, Bhutan gave to the British control of some of the troublesome Bengal Duars territory it had administered since 1784.[20]

Charges and countercharges of border incursions and protection of fugitives led to an unsuccessful Bhutanese mission to Calcutta in 1852. Among other demands, the mission sought increased compensation for its former Duars territories; instead the British deducted nearly 3,000 rupees from the annual compensation and demanded an apology for alleged plundering of British-protected lands by members of the mission. Following more incidents and the prospect of an anti-Bhutan rebellion in the Bengal Duars, British troops deployed to the frontier in the mid-1850s. The Sepoy Rebellion in India in 1857-58 and the demise of the British East India Company's rule prevented immediate British action. Bhutanese armed forces raided Sikkim and Cooch Behar in 1862, seizing people, property, and money. The British responded by withholding all compensation payments and demanding release of all captives and return of stolen property. Demands to the Druk Desi went unheeded, as he was alleged to be unaware of his frontier officials' actions against Sikkim and Cooch Behar.[20]

Britain sent a peace mission to Bhutan in early 1864, in the wake of the recent conclusion of a civil war there. The dzongpon of Punakha—who had emerged victorious—had broken with the central government and set up a rival Druk Desi, while the legitimate Druk Desi sought the protection of the ponlop of Paro and was later deposed. The British mission dealt alternately with the rival penlop of Paro and the Penlop of Trongsa (the latter acting on behalf of the Druk Desi), but Bhutan rejected the peace and friendship treaty it offered. Britain declared war in November 1864. Bhutan had no regular army, and what forces existed were composed of dzong guards armed with matchlocks, bows and arrows, swords, knives, and catapults. Some of these dzong guards, carrying shields and wearing chainmail armor, engaged the well-equipped British forces.[20]

The Duar War (1864–65) lasted only five months and, despite some battlefield victories by Bhutanese forces, resulted in Bhutan's defeat, loss of part of its sovereign territory, and forced cession of formerly occupied territories. Under the terms of the Treaty of Sinchula, signed on 11 November 1865, Bhutan ceded territories in the Assam Duars and Bengal Duars, as well as the eighty-three-square-kilometer territory of Dewangiri in southeastern Bhutan, in return for an annual subsidy of 50,000 rupees.[20] The land that was to become Bhutan House was ceded from Bhutan to British India in 1865 at the conclusion the Duar War and as a condition of the Treaty of Sinchula.[21][22]

In the 1870s and 1880s, renewed competition among regional rivals—primarily the pro-British Penlop of Trongsa and the anti-British, pro-Tibetan ponlop of Paro—resulted in the ascendancy of Ugyen Wangchuck, the Penlop of Trongsa. From his power base in central Bhutan, Ugyen Wangchuck had defeated his political enemies and united the country following several civil wars and rebellions in 1882–85. His victory came at a time of crisis for the central government, however. British power was becoming more extensive to the south, and in the west Tibet had violated its border with Sikkim, incurring British disfavor. After 1,000 years of close ties with Tibet, Bhutan faced the threat of British military power and was forced to make serious geopolitical decisions. The British, seeking to offset potential Russian advances in Lhasa, wanted to open trade relations with Tibet. Ugyen Wangchuck, on the advice of his closest adviser Ugyen Dorji, saw the opportunity to assist the British and in 1903-4 volunteered to accompany a British mission to Lhasa as a mediator. For his services in securing the Anglo-Tibetan Convention of 1904, Ugyen Wangchuck was knighted and thereafter continued to accrue greater power in Bhutan.[20] Ugyen Dorji, as well as his descendants, went on to maintain British favor on behalf of the government from Bhutan House in Kalimpong, India.

Several guerrilla groups seeking to establish an independent Assamese state in northeast India have set up guerrilla bases in the forests of southern Bhutan, from which they launched cross-border attacks on targets in Assam. The largest guerrilla group was the ULFA (United Liberation Front of Asom). Negotiations aimed at removing them peacefully from these bases failed in the spring of 2003. Bhutan was faced with the prospect of having to strengthen its token army force to evict the guerrillas.

On 15 December 2003 the Royal Bhutan Army began military operations against guerrilla camps in southern Bhutan, in coordination with Indian armed forces who lined the border to the south to prevent the guerrillas from dispersing back into Assam. News sources indicated that of the 30 camps that were targeted, 13 campers were controlled by ULFA, 12 camps by the National Democratic Front of Bodoland (NDFB), and 5 camps by the Kamatapur Liberation Organisation (KLO). By January, government news reports indicated the guerillas had been routed from their bases.

In 1988, Bhutan evicted some number of Nepali-speaking residents (Bhutanese reports say about 5,000 and Refugee reports says over 100,000) from districts in southern Bhutan, creating a large refugee community that was now being detained in seven temporary United Nations refugee camps in Nepal and Sikkim. The actual numbers were difficult to establish, as many of those in the camps were reported to be holding forged identity papers, and impoverished Nepalese citizens and started to migrate to the Nepalese community leaving their refugee camps. The reason for leaving refugee camps was to find a job, and services to those living in camps. Few of them returned to the refugee camps. As a result, the number of people living in the camps decreased exponentially. Although the Bhutanese government claimed that only about 5000 initially left the country, the number of actual migration was more than that.[31]

After years of negotiations between Nepal and Bhutan, in 2000 Bhutan agreed in principle to allow certain classes of the refugees to return to Bhutan. However the situation was at a standstill, after violence was committed on Bhutanese officials by the angered people in the camps. Significant unrest was now reported to be fomenting in the camps, especially as the United Nations terminated a number of educational and welfare programmes in an effort to force Bhutan and Nepal to come to terms. As the Bhutanese government was unwilling to take them into their country many developed nations offered the refugees to allow them to settle in their own countries which included USA and Australia. As many as 20,000 Bhutanese refugees have been resettled in these countries.

On March 26, 2005, "an auspicious day when the stars and elements converge favourably to create an environment of harmony and success", the king and government distributed a draft of the country's first constitution, requesting that every citizen review it. A new house of parliament, the National Council, is chartered consisting of 20 elected representatives from each of the dzonghags, persons selected by the King. The National Council would be paired with the other already existing house, the National Assembly.

Per the Constitution, the monarchy is given a leadership role in setting the direction for the government as long as the King shall demonstrate his commitment and ability to safeguard the interests of the kingdom and its people.

On December 15, 2006, the fourth Druk Gyalpo, His Majesty Jigme Singye Wangchuck, abdicated all of his powers as King to his son, Prince Jigme Khesar Namgyel Wangchuck, with a specific intention to prepare the young King for the country's transformation to a full-fledged, democratic form of government due to occur in 2008.

The previous King's abdication in favor of his son was initially set to occur in 2008 as well. Still, there was an apparent concern that the new King should have hands-on experience as the nation's leader before presiding over a transformation in the country's form of government. According to the national newspaper, the Kuensel, the previous King stated to his cabinet that "as long as he continued to be King, the Crown Prince would not gain the experience of dealing with issues and carrying out the responsibilities of a head of state. With parliamentary democracy to be established in 2008, there was much to be done; so he needed to gain this valuable experience."

The fourth Druk Gyalpo further stated that: "Bhutan could not hope for a better time for such an important transition. Today, the country enjoys peace and stability, ensuring its security and sovereignty. After phenomenal development and progress, the country is closer than ever to the goal of economic self-reliance. Bhutan’s relationship with its closest neighbor and friend, India, has reached new heights. International organizations and bilateral development partners are ready to support Bhutan’s development efforts and political transformation."

• Rose, Leo E. (1977), The Politics of Bhutan, Cornell University Press, ISBN 978-0-8014-0909-7
• Phuntsho, Karma (2013). The History of Bhutan. Nodia: Random House India. ISBN 9788184003116.
• Worden, Robert L. (1991), "Bhutan", in Savada, Andrea Matles (ed.), Nepal and Bhutan: Country Studies, Library of Congress. This article incorporates text from this source, which is in the public domain.