Triple factors to end wangchuks in Bhutan

Many praised when tyrant Jigme Singye Wangchuk abdicated the throne in favor of his illegitimate son Jigme Khesar two years ago. Do these people praising abdication learn what the cause behind it was?

I think, they never. Here you get the real motive behind the abdication.

The wangchuk dynasty has run through series of conspiracies with the family circle since its establishment. Murder of some southern Bhutanese, the first prime minister Jigme Palden Dorji and Shabdrung were all meant for securing centralized power of the dynasty.

Jigme Singye’s father Jigme Droji was nearly killed in 1965, one year after the wangchuks in a treacherous conspiracy killed Jigme Palden Dorji. Since he learnt conspiracies since childhood, Jigme Singye was aware that it would reappear when his son succeeds after his death.

In 1972, the sons of Yanki had all set the stage to blow up entire Tachichodzong. Over 12 trucks of weapons had crossed the Chukha check post. The Yanki faction had planned that no member of the wangchuk dynasty would be spared. But she herself was in India when conspiracy progressed.

It was Nepalese in Phuntsholing, trying to be loyal to wangchuks, leaked out the entire plan. These Nepalese, trying to be loyal to wangchuks are now facing how human is the Jigme Singye. The Nepalese must have fed the snake with milk. No worry, the tyrants are always like that — treacherous, heinous and overtly selfish. Never support autocrats.

For almost two years, Jigme Singye did not go for coronation in fear that the conspirators will blow up the coronation function. After series of preparation, ensuring security that coronation celebration will not be hampered, Jigme Singye entered the throne room.

The Yanki and her family have been pushed out of the country. They today live in Delhi under Indian protection. Delhi is look all chances if these people can be used for ending wangchuk dynasty in Bhutan. After all, the Yanki’s family is also looking for similar support.

After the murder of Palden Dorji, the wangchuks also have threats from Dorjis. The Wangchuks have threats from Yanki and the Shabdrung’s followers. Considering all these situations, Jigme Singye decided it will be for the greater good of his dynasty to leave throne to son so that transition takes place very smoothly.

No worry, he has left the throne, all decision are carried out under his direction from backdoor.

Finally, it was not a good gesture that Jigme Singye showed by abdicating throne rather he left it, though he wished to be king even more years, to ensure wangchuk dynasty rules the country.


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Economic empire under social service disguise

The wangchuk dynasty not only has its economic dominance, it also expands its hands in all forms of social activities in its best effort to look good in the face of isolated Bhutanese society.

This is an open secret that most donations and money these days are poured into social organisations. In many countries, the charities are not scanned, so is the case in Bhutan.

The people have not been given opportunity to serve the society. This is to create a utopia that it is only royal that have the authority to serve the society. The initiation by the royal members to form social organisation began in early 1981, before getting married to the king but had already produced numerous children through illegal sex relations, the period when normal citizens of the country were restricted from opening any organisation.

Though today, the crooked wangchuks claimed, the served the people, it was under suppression that they established these orgs, only after ensuring that other citizens of the country will not establish such organisations.

Jigme Singye’s mother Ashi Kesang Choeden Wangchuck is patron of the Bhutan Foundation.

Jigme Singye’s wife Ashi Tshering Pem Wangchuck is Co-Chair of the Bhutan Foundation and the President of the Bhutan Youth Development Fund (YDF). YDF runs Youth Development and Rehabilitation Centre in Thimphu.

Bhutan Nun Foundation’s Patron is Ashi Tshering Yangdon Wangchuck. Tarayana Foundation was established in 2003 by Ashi Dorji Wangmo Wangchuck

A royal relative and writer Ashi Kunzang Choden is the Trustee and director of the Loden Foundation, for Bhutan.

Ashi Sangay Choden Wangchuck founded RENEW (Respect, Educate, Nurture and Empower Women) in 2004 as a non-governmental organization

Royal Society for the Protection and Care of Animals (RSPCA) is a non-profit organization established in 1999 is being patronized under Ashi Thsering Yangdon Wangchuck. National Women Association of Bhutan was established by Ashi Sonam Choden Wangchuk. And the Royal Society for Protection of Nature is functioning under the direct supervision of Jigme Khesar Namgyel Wangchuck.

Last year, when there was earthquake in eastern Bhutan, it was king who ordered that all donations that comes for the earthquake hit people must be collected in the royal trust. The prime minister who had established similar trust soon after coming to power failed to get a penny. All support extended went to king’s pocket.

In all these royal organisations, there have never been any investigations over the misuse of the fund. It was absolutely impossible for the state mechanism to scrutinize the account of these orgs and this has not changed even after the so called democracy.

The money collected in the name of earthquake victims have not been made public. No one in Bhutan knows how much amount was collected and how much has been used so far. We also don’t have the details of the funding structure and annual financial reports of all organisations run by the royal family members.

This is clear that wangchuks have expanded their empire on whole of national economy not only through business foundations and companies but also through social organisation. It was the very reason why normal citizens were restricted from opening organisations.

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Survival threats to Wanchuks

Now back into the blog now. Its been long being out of touch. As i google through upon my return there, i just got a good piece worth reproducing here. I don’t have any words to explain what things have appeared in this piece posted in Just willing to reproduce.

Conflict between the Shabdrung and Kings

By A. C. Sinha

Times and again we are informed that the institution of the Zhabs-drung rule came to an end with the establishment of the dynastic rule in 1907. However, Jigs-med Dorji (1905-1931), born in Tawang region, came to be indentified with the last official incarnation of the Zhabs-drung. Charles-Bell mentions in his Confidential Report of Bhutan in 1910: “Capt. Kenddey and myself visited the Ta-lo monastery, seat of the Dharmaraja, on 13.1.1910. I hear that the new Dharmaraja, at present aged six years, will shortly be conducted to Bhutan”. It appears that Jigs-med Dorji was conducted to Bhutan around 1920 along with his ambitious mother, brother and followers. The Zhabs-drung’s mother appeared to be unhappy about the limited role of the Zhabs-drung in the administration of the country. It is claimed that she was instrumental in getting certain grazing permits issued to the frontier pastoralists of Tawang by the Zhabs-drung, which created a lot of problems for the King vis-à-vis the Kashang (the cabinet) and the Dalai Lama from Lhasa. His brother has gone to India to solicit support from the Indian nationalist leader, M. K. Gandhi, in favour of the Zhabs-drung against the Maharaja, a step which ultimately ended in the Zhabs-drung’s death.

F.M Bailey, the Political Officer in Sikkim, writes in his confidential letter to the Government of India on the eve of the installation of the second Brung-rgyalpo : “On the 13th (March, 1927) we paid a call on His Highness and also on Shabdrung Rimpoche… His present incarnation is 22years old, the same age of the Maharaja. He was born in a village near Tawang in Tibet. He was shy and evidently unaccustomed to see strangers. On the 14th March at day break His Highness accompanied by the Dharma Raja went to the tomb of the first Dharma Raja… In the centre the Dharma Raja took his seat and on his left two high Lamas….We then took leave from the Dharma Raja”. It was noted by the British Government that (a) the importance of the Dharma Raja had not suffered by the delay in reincarnation and (b) it was of interest that the ceremonial act by which the Maharaja was regarded as having established his succession was the putting on, in the presence of the Dharma Raja, of a Silk scarf from the tomb of the first Dharma Raja.

It appears that this new Dharma Raja was an ambitious man, who was all set for staking his claim for his lost glory. The Bhutan Agent informs F. M. Bailey on October, 2, 1931 that the main grievances of the Zhabs-drung were having “no power whatsoever and any large tract of lands in Bhutan to call his own.” Col. Weir visited Bhutan in April, 1931 to confer the insignia of the K.C.I.E. to the Maharaja and “was not able to see the incarnation of the Shabdrung Rimpoche…(who) was in meditation in a hill-top monastery some 6 miles away from Punakha.” The presence of the Zhabs-drung during the ceremony of insignia presentation had not been recorded. That was exactly the time he was seriously planning his strategy to gain power. The Indian Press reported that a brother of ‘Bhutan King’ along with his two associates met Mahatma Gandhi on May 5, 1931 at Borsad, Gujarat, India and presented certain gifts on behalf of their mentor. On inquiry it was found that the claimed brother of the ‘Bhutan King’ was, in fact, Chokshi Gyaltsen, a brother of Jigmed Dorji, the Zhabs-drung. Choksi was  sent by his brother to solicit Gandhi’s” necessary help for the restoration of his power”. He had taken with himself as presents for Gandhi 11 different kinds of cloths, 2 pantos, 2 limepots and 1 pankhab (apron) made of silk. He presented the articles to Gandhi and informed him that the Zhabs-drung would himself meet Gandhi and make friendship. It is claimed that in reply Mahatma Gandhi and gave his visitor a letter in Hindi, which was translated into Tibetan in some office in Calcutta and subsequently delivered to the Zhabs-drung. It is also reported the Zhabs-drung had sent his men to find out whether the Panchen Lama had come to Tibet from Peking along with the Chinese soldiers. In case it was true, he intended to bring the Chinese soldiers in Bhutan to regain for himself the temporal powers.

The British and the Maharaja became panicky on this development and quickly swung into action. In a letter to the Foreign Secretary on October, 5, 1931, Weir assessed the situation and proposed a series of action:

“It must be realized that His Highness’s position, although strong, is not sufficiently so to enable him to take drastic action against the Shabdrung. The letter is very highly revered throughout Bhutan and any drastic action might result in revulsion of popular feeling against the Maharaja.

(a)    His Highness should call the Shabdrung’s brother to his head-quarters and personally question his visit to Mr. Gandhi. If politically possible, it is desirable that he should be punished in some way…

(b)    The Maharaja should pacify the Shab-drung by means of reasonable concessions, but such concessions should not go so far as to make it possible for them to be interpreted as weakness.

(c)    It is possible that Shabdrung may try to leave Bhutan for Tibet. This is most undesirable, as he might be able to enlist the Dalai Lama’s sympathy against the British Government, and could also continue his journey to china. The Maharaja is being urged to prevent this, and use force, if necessary…The great importance of this is being impressed on him.

(d)    It is likely that the Shabdrung will try to enter India. His Highness is being asked to prevent him from doing so, if possible…it will be dangerous for the Maharaja’s position to use any extreme measures. If the Shabdrung does leave Bhutan….that he and his followers will under no circumstances he permitted to re-enter the country. He is likely to have much money, and it is hoped that his will render his movements more amenable to supervision by the Government of India.”

Most of the above proposals were carried through. The Zhabs-drung was confined to Ta-lo monastery under a strict watch. His brother and his associates were closely interrogated by the Maharaja himself and they provided him with all the details. By the end of October, 1931, an unsubstantiated rumour spread that the Zhabs-drung had fled from his confinement. The Political Officer was requested to help the Maharaja by arresting the Zhabs-drung in case the latter entered the British territory. Armed forces were sent to watch the Indian and northern borders. A body of about 200 soldiers was sent to the Tibetan border with an order either to kill or areest the Zhabs-drung in case he was found escaping Bhutan to Tibet. The above rumour emanated from the impetuous Paro Penlop. However, the British Trade agent at Gyantse reported that the Dalai Lama had issued instruction to assist the Zhabs-drung, in case he entered Tibet. This may indicate that the Zhabs-drung was probably in correspondence with the Tibetan authorities.. To counteract all the above moves on the part of the Maharaja, the Zhabs-drung reported to be engaged in performing ceremonies (sorcery) to bring curse on the Maharaja, a serious matter among the superstitious Bhutanese.

All the moves and counter-moves came to an end on November 12, 1931. In the words of the Maharaja: “Now on the 15th November, 1931, I have received a letter in which is stated that Shabdrung was staying at Ta-la (monastery) with 4 minks and some of my body guards (?). On 12th November, 1931, he was found dead. The fact of his having passed away was not even noticed by the monks who were sleeping in the same room as Shabrung.” The Bhutan agent adds to the above. “His body was examined on the same day by Gangtey Tulku (a high incarnate Lama *) and some other Lamas from Tashichhojong but no trace of nay foul play was found. It seems he died of heart failure.” However, the Political Office in Sikkim informed the Foreign Secretary on 3rd December, 1931: “ The cause of the Shabdung’s death is still a mystery. I have, however, learnt the significant fact that one of the Shadshung’s servants, who had accompanied Shabdung’s brother on his visit to Gandhi and had been summoned to the Maharaja’s presence to give an account of his actions, was found dead outside the wall of Ta-lo monastery in circumstances which indicated suicide by poison. It does not seem improbable that the Shabdrung has sought a similar way out of the difficulties into which his recent imprudent actions have led him”. Finally, we come across the Minute paper Register No. 4087/32: Secret: Political  Department, Government of India, dated August 8th, 1932. “There is really little doubt but that Shabdrung Rimpochhe was quietly poisoned.”

Besides enumerating the lapses of the Zhabs-drung the Maharaja wrote to Col. Weir: “It  was  not customary in the past for the Shabdrung to cohabit with women. But the present and his immediate predecessor had been thus cohabiting with women. His immediate predecessor had to fly to Tibet, and as on account of keeping a woman, he could not retain his position with the monks.  The present Shabdrung lost his celibacy with his eyes open. This was most unbecoming, but I said nothing against his action.”

Perhaps the Maharaja was inciting an adverse feeling against the dead Zhabs-drung because he could not be unaware of the prince-abbotship of the past. At least the first Zhabs-drung was a monk house-holder. After getting the above letter of the Maharaja, Col. Weir informer the Foreign Secretary on December 3, 1931” … His lapse from celibacy, however, is a sin, which will never be condoned by them, (Bhutanese) when it is more widely known. Ay feeling against the Maharaja, which may have arisen in the minds of the Bhutanese owning to his virtual imprisonment of the Zhabs-drung in Ta-lo monastery, will disappear. By the death of the Shabdung Rimpoche, a chapter of the Bhutan history fraught with potential danger to the existing rule, may be considered closed.”

The above optimism of the Political Officer in Sikkim was not entertained at least in one significant centre of the Lamaist World, i.e. Lhaoa. The Druk Lochapa (the Bhutanese representative in Lhasa) was summoned before the Kashag (The Cabinet) to give details of the circumstance in which the Zhabs-drung died. The Lachapa wrote to the Maharaja, who replied the letter with details, On seeing Maharaja’s letter the Kashag sent a threatening letter to the Brung-rgyalp, on April 4;1932: “that the incarnation of Shabdung Nag-Wang Namgyal of Bhutan had been murdered (by the Maharaja) in conjunction with the Paro Penlop….the evil act of tuching the person of the Lama appears unseemly …you without considering his (Shabdung’s) holy qyalifications, have condemned him as a murderer and as one who unnecessarily creaes trouble and who fined and punished people without any reason. You axxuse him of having sent reports to (Mahatma) Gandhi against Bhutan and also of trying to go to China with a view of taking refuge..that the Shadrung Rimpoche misbehaved himself, but nothing to such effect was heard from any previous Tongsa Penlop. Moreover, ….he becomes entitled to rank and position in the Tibetan government……Please now send us, in support of what you have told us,……report giving details of the doings of the incarnate lama…..Please also arrange to hand over all the relatives of the incarnate lama, who are Tibetan subjects to Tsona Dzongpon and Tawan Dzongpons without any late or hindrance or giving any trouble or harming their lives.” Besides the above letter, it is reported that some of the head Lamas such as the Shung Trat Shang of Punakha were ordered by the Tibetans to appears before the Dalai Lama along with the servants of the late Zhab-drung.

The Bhutan court was very much disturbed by this development. Raja S. T. Dorji, the Bhtan agent was sent to Gangtok to seek Col. Weir’s advice. It was thought prudent to acknowledge the Tibetan letter in brief informing them that the Maharaja had nothing more to write beyond what he had already done in the past. The Maharajs’s draft reply was approved by Col Weir and it was sent to Lhasa only after July 4, 1932. Meanwhile, the late Zhabdrung’s brother, Choksi Gyltsen, considered to be the chief offender and the root cause of the trouble, continued to be in custody at Tongsa.

Col Weir, in course of his routine tour to Lhasa, met the Dalai Lama and impressed upon the His Holiness to close the matter: “From the materials supplied by the His HIghnes I was able to convince the Tibetan Government that the deceased Shabdrung Rimpoche was not Tibetan (but he was) but a Bhutanese by birth. I also pointed out that any punishment inflicted by the Bhutanese authority n the Zhabdrung Rimpoche or his relatives was purely an internal matter of Bhutan. I also impressed upon….that any dealings of Bhutan with foreign states were controlled by te Government of India, who were prepared to support Bhutan, if matter went further…..i further impressed the His Holiness that the Maharana of Bhutan was devoted Buddhist and that I, personally, accepted the His Holiness’s assertion that the death of the Shabdrung RImpoche was due to natural causes…His Holiness then assured me that the case might considered closed so far as Tibet was concerned.”

Possibly, this was the last formal and official stand on the issue of the incarnation of the Shabdrung. However, as a traditional society, the Bhutanese did not appear to be reconciled  to the lapse of the institution of the Shabdrung. Consequently, a number of incarnations were encouraged to be identified. In such situations, the Bhutanese loyalty to the King had been adept n fixing ‘accident’ to hurry the luckness young lads to their nirvana. Nari Rustomji, the Advisor to the Maharaja in 1960s and an insider of the Bhutanese affairs, provided the picture of the last incarnation of the Shabdrung in his book on Bhutan (Rustomji, 1978: 54-55). It so happened that the latest claimed incarnation of the Shabdrung was reported to have appeared in the Tawang region in 1960s: “Jigmie’s (Lonchen: Prime Minister) most anxious concern during the Chinese agreesion of 1962 (on India) had been that latest reputed incarnation, a little boy about six, residing under the watchful and protective guardianship of a venerable Lama, Gompaste Rimpoche, in Tawang area of NEFA (Arunchal Pradesh) should not be abducted by the Chinese and set up as their puppet…..we succeeded happily in locating the Gompaste together with his precious charge and bringing them both down to stay with us in the safe environs of Shillong. The young incarnation was later taken for studies to be Tibetan settlement in Dharmasala, presided over by the Dalai Lama. The manoeuvrings in certain orthodox quarters to restore him to his traditional dignity in Bhutan are, needless to say, not given official encouragement.” (Rustomji, 1978:92). This incarnation, born some 25 years after the death of his predecessor in 1931 was also latter’s sister’s son, should be now in his late 30s and as a distant and obscure threat to an equally young and established fourth Brug-rgyalpo.

(Adopted from – BHUTAN: ethnic identity and national dilemma, second edition, 1998)
Note: The Shabdrung mentioned in this piece was murdered after his statement supporting the cause of exiled Bhutanese. A new incarnation, as claimed, has been abducted from a monastery in Sikkim and is under virtual house arrest in Thimphu. He is enrolled into primary school and is tutored in Monastic teaching in private.

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Fallacies of democracy

Democracy has the rule, set of principles under which the democratic governments run. The structure basically does not differ with countries because such change would raise questions on credibility on democracy.

See here Jigme’s democracy has different root. This is not based on the principles of democracy that most of us learn and is being practiced around the world.

The constitution has not been approved, which though is not a constitution in real sense. Instead, other foolish laws formulated to suit the constitution have already been enforced.

The peculiarities are gradually coming up. In democracy, people have the right to thought of conscience. People have the right to speech and express allegiance to a certain faith. These are not in Jigme’s case because he always said Bhutan will have a peculiar democray. Might be, he has invented a new form of democracy that operates under undue suppression and direct control from this dictator.

The Sherubtse College sometime back terminated two students for alleged involvement in politics. While the laws demands that graduates to run the election, the students appearing graduate degrees are not allowed to talk politics. Along this, the ‘fool-intellectuals’ who held powers for several years, raise question on maturity of the fresh graduate on politics and political principles. Without allowing the students to talk political issues, participate in political activities, ca we expect any matured politicians from new generation? Or is it the only those who attended the university degrees in foreign land allowed to join the politics.

Can we expect removal of political science from the curriculum of Royal Bhutan University and the Sherubtse College to avoid students from talking politics?

On the other hand, the Election Commission has warned the parties not to form any wings such as youths, students, women, farmers, trade unions……… Can a democratic party becomes complete without having such components? Hope, Jigme is copying some of the examples from China as well.

Similarly, the district administration in Chukha has expelled two tshogpas from their responsibilities merely for attending a party meeting. In my course of democracy studies, I have never found that local government remains out of politics. In all democracies, the local governments are elected by the people and such local bodies are group of members affiliated to various political parties. This is the fundamental structure through which the political parties implement their priorities and programmes. Similar, incidents are likely to appear in other districts like Paro, Dagana, Yangtse and others.

Here, the local governments are designed to be like the national bureaucracy. They do not join the politics, they do not represent the political parties but implement the programmes designed by the parties. To point out at other corner, the trade union bill has been prepared but workers are not allowed to form trade unions. The workers have restricted from their right to collective bargaining.

Is this a democracy??????????????????

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Making comeback

Dear all
Excuse me for not being able to post articles for the several weeks. This is the first piece I am writing after coming out of the hospital bed. Thought many things have changed in the country all through these times, and is so.

The political gambling has scored much and fighting buzz has already begun, as I assessed little. It shall take a little time, two-or-three to get me fit to run to café for uploading other pieces and then take hold for more energetic ones later.

Thanks for all for continuing visiting my page even though I could not write regularly. Here are words for you that my efforts will get continuity.

Benign of Buddha

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A new brand called ‘DEMOCRACY’ is in the market

This is not a wonder, if you think positively. In India, the nearest of all our alliance, the Gandhis-Nehru lineage should always come in the front. In Nepal, it is for the Koiralas. In Bangladesh, the privilege goes to Seikh and in Pakistan, the Bhuttos and their relatives.

All in all, the Maldives is for Gayoom and in Sri Lanka the god has given the authority to rule to country to the Bandaranayakes. The US is for Bushes against the Iraqi Ahmadijijad.

When you play the powers, it is always among the one family versus the other. Bushes quashed Saddams in Iraq. In Pakistan, the Bhuttos are always targeted by military regimes. In India, the Gandhis fall prey to Tamils and Gothes. In Nepal, the fight is between the Koiralas and the Shahs

In our case, the devolution of power has begun, yet in the same line being practiced in the countries I mentioned. It is by words, the campaign to empower the people, and in practice, to empower the relatives. As you empower you relatives, and as you remain above them, you would in no excuse amass the powers. After all this is a new form of democracy to centralize power in one’s hand with devolution of power to family members.

The nearest of the royal family JYT and SN has been announced the leaders to take over the responsibility of the state authority. For years, they had been in the power, they had ruled the country. When democracy comes, words have changes, system pretended, people in the authority have not changed, and the techniques of ruling will not change. Bhutan would get such a vibrant democracy next year that the rulers of a democracy will be dictating the country in the same way they did for the last one century.

It is not the system that works. It is the practitioners who operate the system. Unless, rulers change along with the system, the governance would never change. If you look at the Chinese example, the system had not changed prior to the death of the Mao. India made progress after 1947 because both the system and the rulers changed.

What can you expect in Bhutan? It is a new bottle with old wine. It is a marketing strategy, in a form of branding. The producers do not care of the health of the consumers rather the ways to make products attractive. Democracy in Bhutan has come in a form of brand, a new brand with much attraction. Yet the components have not been changed. When you taste, may be after 2008, you would certainly know the ingredients are the same.

This is the pervasive and most notorious form of capitalism. Every one expects, two extremisms should end – capitalism and communism. Long live the democratic socialism.

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Searching the disintegration plan

You might have wondered why the new posts on this blog are delaying. As I opened y mail there were three mails claiming that I lost my energy to write any more, other five urging for immediate new posts. The comments on the blog and in mail are excellent to read at. The reasons for the delay are different.

Soon after I uploaded by last post, there were news reports saying Bhutan government intended to sell part of the country to India in an effort to secure position from attacks of the southern Bhutanese, especially from those campaigning from their base in Nepal’s UNHCR camps.

It tensed me, if not the Bhutanese regime. The national authority has not reacted to such a sensitive issue. It is said, remain quite sometimes mean accepting what has been said. The government must speak what is the fact, and if it did not do so, the conscience would be that the newly revealed issue would be correct.

After the exposure of the news, I could not tolerate it. I thought this has to be investigated, and if correct the people of Bhutan must not forgive the tyrant Jigme for his lust to power in exchange for losing the sovereignty of the kingdom. Fro years, we have talked of sovereignty and national integrity, foremost by the rulers. In early 1990, during the tussle between the ngalongs and the lhotsampas, the ngalongs blamed southerners of trying to disintegrate the nation. And now, the turn is of the ngalongs to receive similar blames.

Unable to believe, I made up the minds to travel to Delhi, to find out the clue, if possible. For a week I remain in Delhi telephoning people if the news is correct. On eight day, I finally received the copy of the paper being cited by the news.

The posts at against this news were of course mixed. Insiders claimed this was propaganda, outsiders claimed this was the best instance of foolish act of the monarch and his aides. Initially, I did not believe such document exists but as I found the copy, it astonished me.

It forced me to believe since the paper was produced for institutions like Oxford University, United Nations University, Tokyo University and it would be again foolish to believe that such reputed institution accept the propagandist document. Somewhere in the corner, the fact is hiding. The Indian and the Bhutanese regimes have the details, yet both remain mum. It is of greater concern for Bhutanese people than Indians, and the rulers must answer the people what the fact is.

There are no exact dates but circumstances presented in the document reveals that the proposal of the wangchuks had come at around end of 1990s, which the Indian government immediately rejected assuring greater support to bar those in Nepal from returning. Incidentally, in around this period, the government had filled up the vacant villages in eastern central lowlands but not in the western.

During my interaction with other people, it was revealed that the district Bhutan proposed to disintegrate was Samtse (previously Samchi). Having failed to find out enough information regarding the cede, I traveled to Gantok, where Mr Lama lives. There I came to know that Mr Lama is the vice chancellor of the Sikkim University. Repeatedly, I urged him to tell the remaining truth, he denied. He only said Bhutan proposed ceding some land from southern belt to India where lhotsampas still categorized as illegal immigrants and those to be repatriated from Nepal are to be settled.

As I traveled back to Samtse, I met a driver who was involved in ferrying people from northern Samtse to other central-southern districts. This was a planned action to vacate the place to settling the so-called illegal immigrants and repatriated lhotsampas. The villagers ferried to other places were called that they have been rescued from that place because government will have war with ULFA and other militants in that area.

I concluded, the proposal was the result of desperation. As people continue to seek rulers committed to national integrity, the desperate move of the regime has pinch the people. They must be given the answer. Question has to be raised if a ruler trying to disintegrate the nation has authority to continue ruling.

May be, realizing this, the father Jigme had abdicated. In early 1990 he said he would abdicate if he could not settle the southern Bhutan issue. His abdication and proposal to disintegrate the country, is the indication of his failure to rule the country. Can the new tyrant, indoctrinated in the same line, work for stability, peace prosperity and integrity of the nation? It is time to question.  

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