LEGALIZING THE TRADE OF THOGSAM PA IN MERAK

Introduction

The case of Thogsampa (in Sharchop) or Satuwa (in Lhotshamkha)  which is scientifically known as Paris polyhoylla availability came to light in Merak area not long ago although the traders with knowledge have been collecting the species and selling it across the border since the last four years. The community confirms that the resource is depleting because of the unsustainable harvest practice. The species in Merak is collected from the stretches between the open meadows, grazing sites and the forests, and the eco-tones barring the conifer zone. Marshes, drained areas and wet parts of the Gewog are known to have the species in abundance, and Merak with such a habitat is a very suitable place for its growth.

Informal trade of the Paris polyphylla (Figure 1) has been ongoing for at least four years. Information is scarce because people in the community tend to withhold information on the economically viable species. Trade of the species is highly competitive because of its cash value in the local as well as international market. Latest information has it that the value of a kilogram of species costs between US$ 100 to 150, which is why competition for collection is very obvious. In the first and the second year of the start of trade in Merak, only few collectors were engaged while by second year, the number of collectors increased. Even the quantity of species collected also drastically increased (Table 1)

Therefore, management intervention for a legal way to sell the species was considered crucial by the District Forest Sector, Trashigang so that the trade of species which has been going on for a long time without any permits or other formalities could be streamlined. Identified places in southern Merak, like Chepherling, Sheteyme and Kherongnang are the important habitats of the species, and trade of the species has been legalized here.

Figure 1. Paris polyphylla (Photo: Lakey Khandu)

Facilitation Process

With support of Nu. 0.1 Million from the Market Access and Growth Intensification Project (MAGIP) a management plan for the sustainable management of the species is in place for a period of five years. The project plan which is valid up to 2018 will be further renewed if the first five years prove successful, so that continued facilitation of the trade of the species is assured. Support for the sustainable management and trade involving all stakeholders including Dzongkhag Administration, Gewog Administration, the management of Sakteng Wildlife Sanctuary and the group itself will continue.

Based on the management plan, office bearers in the form of Chairman, Secretary and Treasurer are appointed. The roles of the office bearers include collection of permit from the nearest forest office, declaration of the quantity of material collected, payment of royalty to government, and finding the market for sale of the product. They are also tasked to ensure sustainable collection of the species from the wild. Further, they also know better how and when to collect the species.

Challenges

People were, initially, reluctant to be part of the group. But after three rounds of meetings; with the Goshey Nyensheys - the influential people of the village, traders, and with the Gewog Administration involving all the households, they were convinced. Members of the community have to be provided incentives in the form of daily service allowance and food for productive engagement.  In spite of such incentives, it remains a challenge to gather information from the people. They still do not share information regarding the species – quantity collected per year, trade routes and information on brokers.

Figure 2.Paris polyphylla growing areas in Merak

Resources mapping needed the involvement of people and it meant going inside the areas where the resources are available. People initially were reluctant, but later gave in as they were convinced that they will benefit from such group formation and such sustainable plan.

Implementation had been very difficult with people from Tawang. They would cross into the Bhutanese jungles around the planned area in search of the product. In an incident involving two Tawang Indians in April 2014, the Chairman of the Thogsampa/Satuwa group himself intervened and came forward to save them when they were reprimanded by the local authorities who found them in one of the houses of Radhi village with Thogsampa contraband.

The Chairman explained to the authorities on how difficult would it be to them when they (Merak and Sakteng people) visit India, especially Tawang and Shar area if the problem is not addressed amicably. As such, local authorities solved the issue by imposing the least possible compensations and allowed the Indians to leave the country without much hassle. With law coming in between, the issue was resolved amicably to the satisfaction of the group as well as the stakeholders. Local level politics come into play especially when such resources management plans are being implemented. There are people in the village who act as brokers that means they collect resources from individuals, add them and sell to the group which is not permissible under the management plan. Such people were identified and cautioned.

One of the biggest challenges has been that people from outside the planned area collected the resources and added it into the group collection to legalize the product. To resolve this issue, the department through its field divisions/parks issued notifications and apprehended some collectors and even penalized them with imposition of fine. However, the issue still remains unresolved since it is very difficult to find out how much of the resources come from where.  

Market Value

By way of market, the value of the species is not fixed because it fluctuated very much over the last three years as shown in Table 1. The reason for rise in both quantity and price may be attributed to the new knowledge on the value of the species. The real price of the species in the final market was not known since the brokers were involved in between.

The value of a kilogram of species in 2011 was Nu. 500.00 only while it increased to Nu.1500.00 in 2012. In 2013, the cost per kilogram reached up to Nu. 2200.00. Another reason for such a rise was that in 2013, the collectors sold the product directly to markets in India without passing on to the brokers. 

Therefore, it was very necessary that we have an organized group working to manage and market the species for equitable distribution of the benefits to people. In 2014, after the legalization of the trade through formation of group, cost per kilogram of material reached Nu. 2500.00 and the people collectively sold about 700 kilograms excluding about 300 kilograms that detained and released by the field forest offices after appropriate penalties. 

Now, the group understands that a kilogram of good quality Thogsampa in international market fetch between Nu. 6000.00 (US $ 100) to Nu. 9000.00 (US $ 150) and the brokers are no more able to take huge profit margins unlike in the past. If they can, the group has the option of exporting outside of the local market.

Table 1: The fluctuating market value in Merak

Year	Quantity (Kg)	Rate (Nu)	Total Income (Nu.)
2011	500	400.00	200000.00
2012	3000	1500.00	4500000.00
2013	5000	2200.00	11000000.00
2014	700	2500.00	1750000.00

Now that the project is in full swing, it is to be seen how it work over the next five years. Observation over the last one year revealed good results and the project has been successful. The future of Thogsampa trade looks promising as the management plan is designed in such a way that the production can be increased. Before the establishment of the plan, people used to collect the product between April to May when the species is actually growing and flowering. Now with plan allowing the collectors to do so only when the species is actually matured, production is expected to grow and the income increased.

Lessons Learnt

The most prominent lesson from this first ever Thogsampa Management group formation has been the species that was insignificant until three years ago is now a valuable commodity. When the collection first began, the species was not even listed under Non-Wood Forest Products. It is now very much part of the NWFP which require proper plans if at all it has to be traded. People now know the rate of royalty per kilogram of the product and the market value of the species in different localities.

Some other lessons learnt from the project are that people have been collecting the species without any proper permits; that people were apprehensive about trading it openly and that people were never openly trading the species pre-management plan approval.

Benefits

The illegitimate trade and transport of the species by the people of Merak is immediately stopped. The project has encouraged sustainable harvest and facilitated smooth legal trade. Unlike the past, people need not be apprehensive while trading the product. With this plan the community has learnt how sustainable management planning of the species can impact the rural livelihood as they have been involved in resources mapping and the drafting of the management plan by-laws in line with the Forest and Nature Conservation policies.

Area wise, the project covers whole of Merak Gewog under Trashigang Dzongkhag with a total of 76 households deriving direct benefit of hassle free trade although the project intervention came in just a year ago.

Gender participation for the project has been good with about 50 percent ladies (Figure 3) attending the in house facilitation meetings and training while men took the charge of guarding the resources in the forests.

Figure 3. Group discussion in progress. Notice that ladies outnumber the gents in this group. 

Way Forward
Transportation is a challenge, but the group has the option of inviting the traders to their village. Therefore, the need of the hour is build the capacity of the group executives by exposing them to actual markets. They may be trained on post-harvest techniques and given capacity to be able to add values to the product. The group may also be trained on use of the species because people have known its value not long ago and the species may not have any association to Bhutanese tradition or culture.

Since the demand for the species is high, further research on domestic propagation of the species for mass production to benefit the people may be explored.

Conclusion

Works for facilitating smooth trade of Thogsampa is now complete. Based on the policy of the government to allow only groups to collect valuable natural resources instead of individuals, management plan for sustainable production and trade is in place.  Bylaws and trade modalities are now functional. People now know what to do with the product legally. The trading of species is expected to increase the income of the group and surrounding people making their life better.

Acknowledgments

Thanks are due to International Fund for Agricultural Development (IFAD) funded MAGIP project and people associated to the project. Without funding, the group should have never been formed and the trade never legalized. I would also like to acknowledge the services of Lakey Khandu, Gewog Ranger, local government officials of the Gewog Administration, and officials of Sakteng Wildlife Sanctuary for making the group formation easy and feasible.

PLACES IN AND AROUND BUMDELING WILDLIFE SANCTUARY

Text: Jigme Tshelthrim Wangyal

Photos: Piet Vander Poel

Written in the Year: 2003

When bulls act as beasts of burden. The picture was taken just before Tsharzam

 

Bumdeling Wildlife Sanctuary (BWS) located in the northeast of Bhutan covering parts of three administrative districts of Trashiyangtse, Mongar, and Lhuentse is known for its wonderful wildlife; mammals, birds, forests, snow-capped mountains, springs, and lakes. Many scenic spots form cup-like shapes highlighted by the lofty mountains all around with charming murmuring streams, sparkling lakes, enchanting springs, and trees presenting a panorama of unparallel beauty and splendor.

 

The inner recesses of BWS are Samteling (Shingphel), Pemaling, Ngangpatsho, and Gamaygangchung in the northern parts of the sanctuary that form charming rest places for local tourists (especially Buddhist pilgrims), wildlife enthusiasts and botanists and are valuable for pleasure seekers and quiet heavy travelers. Staffs of BWS rush to these places every summer to serve and keep away intruders and poachers of medicinal plants, Ophiocordyceps fungus, and wild animals with zest and enthusiasm.

 

The climate and physiography of the sanctuary make Singye Dzong resemble Shingphel. Singye Dzong is typically a small mountain valley surrounded by peaks over 4200m MASL. It is indeed a charming place where blood pheasants, thrushes, and other birds are abundant. The silver fir, rhododendron, and other conifers all around not only add to the scenic beauty of this place but also make music of their own in the silence of woods agreeable to ears. The climate though in peak winters is a bit cold, its salubrious weather in other seasons puts life and vigor in dull, heavy, and jaded bodies. It is pleasantly cool in summer and the graceful grassy plateaus offer excellent camping sites though commercial tourism is yet to pick up for these areas. The waters of springs that abound here are as limpid as crystal, as cool as ice, and possess medicinal properties.

 

In winter, when the snow and ice cover the hills, the scenery of these mountains is even more charming and attractive. Not far from Singye Dzong are two natural lakes in fine surroundings. They are not the largest of lakes the sanctuary can boast of but their beauty is nonpareil. They are amongst the beautiful lakes amidst alpine meadows of the area known to local people as Tshokar meaning the white lake and Tshona the black lake and are the most frequented place of pilgrimage at a height of about 4500m MSL. Singye Dzong the most meaningful Dzongs of the 8 Dzongs viz., Gawa, Pema, Namkha, Dorji, Rinchen, Tsemo, and Dhuelwa gives the name for the area in general although each Dzong names have their explicit meanings. The number of local pilgrims keeps rising every year.  Before reaching proper Singye Dzong, there are places like “Terja”- a place of hundred relics, a transit camp for local Singye Dzong yak herders which number a dozen or so is a beautiful place worth noting. The scenery around this place is no less enthralling than that of other areas that are hailed highly for beauty. 

 

The happy valley of Shingphel in the north abounds numerous religious places but out of these, Pemaling, Pelhuring, Sichung Gonella, Ngangpatsho and Gamagangchu are places worth visiting for learning and for pilgrimage. However quick the pen and vigorous the language, the writers fail in describing the beauty and the flora-faunal wealth that nature has invested them with. Permalink is the quaintest place in BWS. The unspoiled beauty of the landscape and the dancing snow-fed streams that abound there are unique. 

 

Half a kilometer away from Pemaling is Ugyenling a beautiful place with an old Bhutan Army Post en route to the Pelphuring or the Shar Dorjiling Ney.  An amazing sight here is a snow-covered mountain known as Zangdo Pelri surrounded by three lakes by the name of Yee Dham Dorji Saempay Latsho, Phagpa Chenrezee Latsho – the lake of Avalokistewara and then the Shinjee Latsho- the lake of Yamraj. Another unique feature of this place is the beauty of having no permission to spit anything from the mouth. Local people consider the place as heaven. Visit this and one surely will like the place and wouldn’t like coming back. Walking along by the end of these three marvelous lakes one must cross the common outlet of the three lakes to reach Lamai Torma- a ritual cake for offering to god in Buddhist belief. A few minutes after crossing Lamai Torma is the great Sichung Gongella the tri-junction where China, India, and Bhutan meet.

 

Going by the writer’s way, the story of this beautiful sanctuary does not end here. It has so many places of religious importance like Rigsoom Gonpa and Dechen Phodrang in the northeast, Chorten Rangjung, and Dechencholing in the northwest followed by the Thrichu Gonpa and Gonpa Karpo in the south and southeast respectively. 

 

This article would remain incomplete without components of Bumdeling Wildlife Sanctuary by way of trails and ways, river and river valleys, catchments and watersheds, monasteries and religious places, passes and mountains, mammals, birds, fishes, butterflies, plants of importance and other plants, management, and staff. The conclusion of this article which is a long way shall focus on this small conservation unit that does a good job for a good purpose; just as a single step for a man a giant leap for mankind shall be “a true conservation effort by a group of true conservationist a mass worldwide help for sinking world environment”, working locally and thinking globally.

 

Beautiful Bumdeling Valley was victimized by the recent flood. The valley has since changed a lot.

 

BY WAY OF TRAILS

1. The Trashiyangtse – Yadi and Shershong way.

In the southern part of the wildlife sanctuary are the trails from Trashiyangtse to Yadi using a vehicle a three hours journey followed by a drive from Yadi to Kafu along the feeder road for about a kilometer. Park one’s car at Kafu and walk about an hour and a half to reach Sershong along the chirpine-broadleaf mixed forest flat and uphill mixed. Be at Sershong to take a rest and halt for the day. Next move to Soenakhar along the subtropical broad-leaved forest straight to reach Bomey, a cool breeze from the streams around would take you without much difficulty to the bridge over the upper part of Sherichu upstream of the well-known Sherizam that is on the Trashigang-Mongar high way. Cross this suspension bridge and climb uphill for about an hour to reach Yarab - a place of religious importance in the oak forest. Leaving Yarab behind getting along the cool broad-leaved forest uphill for about half an hour after which a straight trail would lead the traveler to Aja - a place hailed high for the presence of 100 last alphabet of Thumay Sambota signifying the second letter of a Buddhist mantra OHM “AH” HUM BADZA GURU PADMASEDHI HOOM meaning to say that the place was visited by the famous Buddhist saint Guru Rinpoche during his lifetime. To reach Aja a traveler crosses 100 rivulets and hundred ridges that are not as big and high respectively as their religious significance.

2. The Sershong- Thilling way

From Sershong under Sherimung in Mongar is Thilling a one-day walk. It is in the warm broad-leaved forest. The trail is beautiful. Walk along and see if things are fine on the way. Keep moving to reach Thramo to go on to Yarab.

3. The Aja- Phuningla trail.

Leaving Aja behind, one can come back to Yadi way or can go the Phuningla way uphill along the pasture and scattered fir forest for about a day lunching at a beautiful unnamed meadow. Phuningla is the end of the sanctuary. Moving down south straight the trail drops down to Wambur to return to Trashiyantse via Gorgan or go for some fun to Lhuentse Dzong.

4. The Gorgan-Khoma way

Going the Gorgan (outside the sanctuary) way drop at Soompa Zam to again enter the sanctuary at Khoma Range Office. Khoma is a beautiful place housing Renewal Natural Resource Centre, a lower secondary school, and a Park Range Office. See Khoma ladies weaving high-income earning Kiras- the Kishu Tharas (the most expensive cloth worn by Bhutanese ladies). To reach Khoma from Soompa Zam it is an hour’s walk. Khoma is a first-class place for visiting and halting. A wonderful track leads one through. 

 

5. The Khoma- Singye Dzong trial Leaving Khoma behind move north to reach Tsango along the beautiful Komachhu crossing broadleaf mixed for a day. Beautiful rivulets are part of the journey that is enchanting. Tsango has a population of about 65 people depending mainly on upland farming and handicraft making.

 

Khomakang village on the way to Singye Dzong - must halt village

 

Tsango includes Khomakhang and Denchung villages as well, which are sometimes given a separate status by surveyors of various subjects from the sanctuary. Thangkarmo is another place one day away from Tsango passing through an army outpost by the name of Tsikang. The forest type in this locality is invariably cool broad-leaf and conifer added to their beauty by meandering streams that are the tributaries of Komachhu. A half-day walk from Thangkarmo via Dhogsoom River- the end of Tshokar-Tshona takes one to Singye Dzong the already sufficiently explained place of religious importance.

6. The Singye Dzong-Tshokar and Tshona trial

Singye Dzong takes one to Tshokar–Tshona as described earlier which finally leads to Menchuna - the international border between Bhutan and China. Return to Dhogsoom to move up northeast and walk about three hours along the juniper and fir forest to reach Rongmateng. This place is among the junipers. Phomoche is the next place one would come across moving uphill for half day. Phomoche is cattle grazing ground. Junipers dominate the vegetation cover. The next grazing ground one day away from Phomoche is Thangchenpo - meaning a big plain after which is Garula - the border between two administrative districts of Lhuentse and Trashiyangtse.

7. The Choetenkora-Tongshang way

Drive form Choetenkora till Koncholing. Walk down towards a bridge over the Kulongchu. Cross this bridge and walk up the trail to reach Thrichu Gonpa crossing Pang and Rabti villages, halt at Thrichu Gonpa to move and reach Lay Brangsa- a pasture land. From Lay Brangsa it is now Thrumnangla Ridge, which is no less important than conserving the forest. From here one can go to Sherichu catchments and join oneself at Aja. Moving further on it is going to be a beautiful journey.

8. The Choetenkora- Dongla trial

Walk to the old Yangtse Dzong for about half an hour from Choetenkora town or drive 10 minutes. A new fair-weather forest road has come up. Keep moving to reach Drissa and halt at Shakshing. A cool broad-leaf forest is through which one walks here in this area. After Shakshing is Taupang and Lipsang meadows. Moving further for a day via Dongla Pass is Pemithang. Keep moving through the nine-mountain sisters locally called Rigoo and reach Tangmachhu Zam via Menbji village in Lhuentse. Take a lift in a car or taxi to Khoma Zam from Tangmachhu Zam. A total of five days takes one to reach the other end of the sanctuary.

 

An enchanting scene from Dongla beyond the horizons as found in winter

9. The Choetenkora- Tobrang trail.

In the northern part of the sanctuary are the trials from Choetenkora to the international border, which is described below going by one's experience and understanding at the end of the five years of sanctuary establishment. 

 

Leave Choetenkora crossing a suspension bridge known by the name of Tsharzam after which comes Koktorkang in 15 minutes. This small stream called Kooktorkang has a history of carrying away Chorten (stupa) and a concrete house with five people - a mom with two handsome sons and two beautiful daughters, all students of then Trashiyangtse High school in the year 2000.  Their Father, a Forester was away from home on that fateful summer night on duty. Cross this terrifying stream over a small bridge. Of late a fairweather road has come up that takes a traveler to Bumdeling. The trial bifurcates at a place called Trammar before reaching Bumdeling. The upper way takes one along the farm road, a pleasant walk through the oak forests that breaks at intervals with the villages of Phanteng and Ngangteng. The lower trail takes one to a village by the name of Badigang - a place right on the bank of the mighty Kulongchu River which may get carried away at some point of time in the rainy season seeing the condition of the roaring river eating away their agriculture land. Right after crossing the river is the feeding grounds of the black-necked crane (Grus nigricollis), a regular winter visitor of the sanctuary continuing through which one reach Dungzam, a place with extra attached importance of having government offices for local development. This is the center of Bumdeling Gewog's administration. Remember Bumdeling is 1930 meters above sea level. Rest at this place can bring pleasure with a countable number of shops trying to outclass each other with each shop trying to attract as many numbers of customers to their shop. 

 

Choetenkora-Tobrang Trail begins here near the suspension bridge (Tsharzam)

Halt at Bumdeling is normal for any weary travelers but if one wants to continue one can reach Tobrang the same day. It is about four hour journey to this destination along the cool broad-leaf forest, not so straight yet straighter than the other trails. Crossing Nagpolachu at the end of Thinkiling and Baringmo villages, crane roost at Dawlingju, and Kangten Zam at the end of Zhapang village are a few things worth noting before reaching Kwangkang Zam, which is the tri-furcation for travelers to travel to the villages of Cheng, Panglewog and Pangkhar. This rivulet is a snow-fed stream. Moving the Pangkhar way one comes across another rivulet Sisikang that is also fed by snow uphill. This stream is yellow looking. Any myths associated with its color? Well, no one can tell. The gap between Kwangkang and Sisikang has a history worth mentioning. Just in front of the Sisikang suspension bridge is a stone with a designated head and tail. The local story has it that if the stone’s head faces southwards the crop harvest for the people living in Bumdeling south will be good while the same applies to the upper Bumdeling if the head of the stone faces upwards. Don’t be serious about this, nothing is unique. It is a superstitious way. Climb uphill for about 15 minutes a Chorten stands right there. This Chorten also is a point of bifurcation. The upper way by gradient takes one to Pangkhar village and Vengkhar School. The lower way, which is more consistent, takes one to Tarfell village and of course Tobrang - the great army outpost with friendly armies. Find also the Joint check post above the footpath. Be not surprised to see colored army personnel. They are here equal to the Bhutan army. Army permission to cross Tarfell is a must. Here is the halt for the day for a traveler from Choetenkora as well as Bumdeling.

10. The Tobrang- Shingphrel trial

Tobrang story left behind to move up north further cool broad-leaf forest would engulf one. The trial at times can be as dangerous during the rainy season with leeches. From now on it is difficult to find villages, Longkhar being the last village on the record. Crossing Longkhar village one comes across a “Loo”- the traditional Bhutanese rice and another grinding sort of machine operated by human strength. Logkhar to Laou as a usual destination is interesting without so much of climb but not without so much of places of importance of their own.

 

 

Longkhar village, the last permanent settlement of upper Bumdeling

A line series upward before reaching You are; Tobrang Rong, Longkhar, Premnakang, Nasudung, and Barigang- a dangerous seasonal stream that can stop the travel as it likes. Phomadung, Hodhorma, Tabilichu, Tabli Dzong, Tabli Zam, Shaso, Shasochu, Namngoen, and last but not the least Laou - the destination for the day if one decides to stay for the day. It is about four hour's walk along the Kulongchu Bank on a muddy and leech-filled trail. There is also a place called Saney a cattle camp around Shaso but it is not on the trail. Laou is an important place of halt for a traveler who does not want to get tired and is also a pasture for our supposed nomads from shingphel. 

 

Lou is well above 3000 meters above sea level. Two rivers named Shingphelchu and Laouri chu meet here to create the Kulongchu River. No fish fauna from here upward. The journey from Laou to Shingphel is interesting but not less difficult. Walk uphill along the banks of Shingphelchu, one is now in the fir zone with Bamboo breaks. Cross Shingphelca hu, a little further up and in just about half an hour one is at Ngansii- another pasture for the same group of people. Twenty minutes away from proper Ngansii one come across a place known as Ngansii Pragogtay- the monkey’s head of Ngansii. Legend has it that the first-time visitor to this area must shout like a monkey three times so that the travel period is completely free of any bad happenings. Cross Pragogtay Rong for good to reach Sangsangkeri - the place from where one can see Pemaling’s Jagae Phungpori and a place from where first-time visitors should sing a song facing Pemaling to forgo any bad happenings through his journey. After walk for about an hour, one would reach Dhela - a place good for resting and having tea. This place in the fir zone is used as pasture by our pastoralists. Huts of fir timber are made for their stay, which any traveler can use for good.

 

Having snacks at Dhela cross over the Dhela Rong after which is Mauzamra Rong another roaring stream. Then is Dhonkhemthang - a tiny meadow in the fir forest. Rest here if need be and move on to reach “Company Chobgyalma”- a huge stone the legend behind which is having to cross it in 18 steps that if one can do is in a position to serve his father and mother as they desire. Woh! It looks impossible which is why it is beautiful in itself. Gompang Chobgyalma takes one to Rosay phu a big stone cave after which is Chukharphu Thang - a beautiful meadow to rest from the sweating journey. A few minutes further walk carry one onward to Khesa Dhochu – a stream that flows underneath a big rock. History has that one should drink this water eighteen phorps to have a travel without trouble. Then comes Khesa Naruth - a stone that would allow one’s passage up the trail only after whetting one’s nose till it bleeds. But now the size of the stone has reduced owing to regular whetting by the residents of Shingphel on their regular up and down movement.  

 

Following up would take one to reach Khesa Pangthang after which comes the Jalang-Boilang rocks above a stream. Those two oxen from India (Janalng) and Tibet (Boilang) in this place were on a fighting spree when a Bhutanese herder intervened to stop the two angry bulls. A small stone in between the two big stones represents the Bhutanese mediator cowboy. Walk up to reach Phesoochu – a stream followed by Thongtsam – a meadow from which one can see Shingphel before which is a Yak Chella – the ridge that can put off the walking yak and then is proper Shingphel, the destination. Some books of pilgrimage named it Samtenling. Here you get suja with thick butter over the cup surface. Halt at Shingphel is a must.

 

Samtenling or Shingphel (Photo: Author)

11. Shingphel-Mela trail

Leave Shingphel climbing an uphill trail to reach Mela Shothang (4273 MASL) another spot for grazing for the yaks of the people of Shingphel. They stay here with their cattle at some suitable point in time. They being grazers depend solely on livestock products besides barter trade behind the Mela pass in a place called Shothang because it is the historical place the plain for playing the game of dice. According to the residents, the place was used for trading between Bhutanese and Tibetan traders in the past where the traders used to play Parala – a Bhutanese and Tibetans game of dice.  

 

By the way, timberline ends a few meters away from Shingphel and Shothang is just in the alpine meadows.  A stone standing right at the entry of Shothang has been hailed as the walking stick of Guru Padmasambhava in the unaccounted Ney Yeg (explanation of a place about religion) written by Tibetan Yogis immediately after which is stone with a hole at its base to fill up with our testes while sitting on top to check if one is going to profit in the barter business across the border at Mela Shothang. Moving up through this beautiful plain one would reach the seat of Ugyen Padmasmbava known as Guru Sungthrue.  

 

Further up one would find a pass with stones put together to create a stupa-like hillock with flags over them. But this isn’t certainly the end of the trail in the sanctuary. There are sub-trails to visit, walk, study and see.

12. Mela Shothang-Pemaling trail

From Mela Shothang if one moves northwest it is first the Rigsoom Latsho (4313 MASL) cuddling at the base of three equally built peaks known as the Rigsoom Goenpa- meaning the holy place of three peaks depicting Chenrezee, Jampeyang, and Chana Dorji. Move on a trail that takes one up and down one reaches Bjang Youmtsho Nyoenmo- the blue female lake of the north. It is a big lake. Keeping up the trail one comes across Bjang Karmaling Gi Dhoethroe - the cremation ground of the north Karmlaing leaving behind which is Jitsun Mela Draphug. Famous Tibetan saint Jitsun Mela Repa was supposed to have meditated here in this cave so the name. No wonder, one can see nettle plant in front of the cave that matches the story of Jitsun Mela who fed on nettles when he was then meditating.  

 

Then is Kuenzang Yabyoum Draphug - a cave after which Khando Jowa Boom Gi Tshogkhang - a bowl-like stone considered as the bowl in which the celestial bodies served food to Guru Rinpoche. Climb up to reach Yakla (4640 MASL) a hillock through which to drop down to reach the famed Pemaling (4343 MASL). Pemaling is a religious place. A hermitage opposite the herder camp by the name of Sangay Draphug always has someone meditating in it. This place is associated with religion more than others. Rest at Pemaling is a must for moving further to Pelphuring via Ugyenling as mentioned earlier. At Ugyenling the sites of Loi Dhoethroe –the cremation ground of the south, Ugyen Pelzha- the cap of Ugyen Rimpoche, Choechong Zangtho Marpo, Dorji Phagmo Latsho, Tsheboom, Tshekhang, Tsita after that is Shar Gi Dhoethroe - the crematorium of the East and the Royal Army Post.

13. Pemaling-Pelphuring trail

Let’s move now to the tri-junction-the meeting point of three countries Bhutan, China, and India from Pemaling. Four hours more upward than an occasional downward walk would take one to Pelphuring.

But in between let’s not miss the sites of religious importance such as in order from down to up old arm post forgetting the ones at Ugyenling area, Ser Gi Jachung - the golden bird, Ma Ser Gi Rubel - the golden mother tortoise, Ney Sarma - the new site of pilgrimage (this is underground and quite fearful), Kanjur Lhakhang - the monastery of the great Buddhist book Kanjur, Khandoi Saelthab - the oven of celestial bodies and Khandoi Tshoshong - the offered bowl of rice/eateries.  

 

Move on to reach Namdha Thruel Gi Latsho - the lake of eternal cleanliness. The local people believe the wash in this lake will purify all the sins one has committed in his lifetime and that one shall be born in heaven the next life. How certain is this yet to be known? After 15 minutes or so is the Dholep Pema Chen - the stone depicts Guru Rimpoche’s manhood. People circumumbulate this stone and pray for peace and prosperity. Moving down is Jitsun Demai Latsho – the lake of goddess Tara. Then is the famed Shar Dorjiling Gi Ney also called Pelphuring (4369 MASL) as described earlier. Halt here for the day.

14. The Pelphuring-Sichung Gongella trail

If one wants to move further it’s then the three prominent lakes of Yee Dham Dorji Saempay Latsho, Phagpa Chenrezee Latsho, and then the Shinjee Latsho - the largest of the three as described earlier. However, before reaching these three lakes are the well-explained stone deities of Lagm Chey Sala Rabten - the elephant that is fixed in the soil at the base of the so-called Zangdo Pelri as mentioned earlier in this very note of insignificance. Walking at the base of the Zangdo Pelri one come across a plain by the name of Tsamay Ta Joog Thang - the grass-less ground where the horses run. History has that the horse Tachung Balaha (depicted in the form of stone in the plain), the riding stallion of Guru Rimpoche used this ground to play. This is the ground on which one is not allowed to even spit. It is heaven.  

 

Moving on, one can see an opening on the face of the cliff rising from the Shinjee Latsho called Shinjee Zhey - the mouth of Lord Yamraj ready to consume anything that comes it's way. This opening of the cliff is supposed to be the gateway through which people are sent after their death. After about an hour’s walk from the Shinjee Latsho, there is Lamai Torma - the supposedly sacred stone below which is a lake by the name of Dungkhartsho - a white colored lake. After some walk from here is the tri-junction as described earlier. Sichung Gongella (4637MASL) do house some huts of Indian herders from Indian state of Arunachal Pradesh. Around Sichung Gongella are the lake of Shar Dungtsho Karmo the end of which gets divided into two perennial streams one going the Arunachal way to form an important tributary of Dangmaychu that flows through Duksoom in Trashiyangtse and the other one flowing towards a village called Longkhar in upper Bumdeling Geog which joins Kulongchu opposite Longkhar as Langmalachu. The people of upper Bumdeling believe that the quantum of river flow from Sichung Gongella towards Bhutan that is Langmalachu if more is associated with the production of farm crops. If the river flow towards Arunachal is more the crop production in upper Bumdeling is less and vice versa depending on the quantum of water flow on each side. This is the end of Bhutan and if one wants to cross beyond this point one needs a permit from the respective government. Return the same way down to Namdha Thruel Gi Tsho. Decide if one wants to come back via little giant Yarala another pass through which one can reach Mela pass but using others' territory. This way is definitely shorter than the other way but is not legal. 

 

Through Yarala way one comes across the plain name Rishing a place for pitching tents. Keep walking Bringateng just behind Mela pass welcomes one. Rush up to the pass towards our country. Don’t move their way. One should not be any sort of problem. Return to Shingphel the heart of one’s alpine home. Hours in between these places are not on record but certainly, there is not so long a journey that would need a record of time taken. It is because no journey is that difficult. On a clear weather day, one can see trails through which one is supposed to go.

15. The Pemaling-Shingphel trail  

At the end of Pemaling way, the trail guide shouldn’t cheat the traveler. If one wants to directly return to Shingphel there is a way along a perennial stream that joins Shingphelchu at Shingphel. It is but a difficult trail. There is a heaven named Euela Kay Pay Zhingkham on the way down south. It is just about an hour’s journey downward and two hours up from Shingphel.

16. The Shingphel-Ngangpatsho way

Having gone up to the end of the country and having bypassed the other countries let’s move back to Shingphel and move up the Singye Dzong way. Move north of Samtenling to go to Noobkoh another grazers’ campsite. Climb an almost 90-degree trail one is at Ata Passang. Sorry, the writer has no story to narrate about this place. After Ata Passang is Gamay Gangchung through Shookpola - the juniper pass after which is Ngangpatsho - a beautiful lake without any religious link to narrate. Halt at Ngangpatsho.

17. The Ngangpatsho-Garula trail

Uphill climb of about an hour takes one to Yangtsela after moving up and down for quite some time. At Yangtsela decide which way one wants to move the upper way or the lower way. The upper way takes one to Garula in two hours while the lower one takes one hour to reach the same spot. At Garula take some time to decide which way to move. The upper one would take one to Thangchenpo in six hours and one might like to halt at Rongmateng, as it is five hour journey from Thangchenpo. If you follow the lower way it is via Logola - another pass in the thick of alpine meadows. From Logola it is just half an hour to reach Dhoogsoom - a place through which one would go the Khoma way or the Singye Dzong way. The Logola way is the quickest but without Rongmateng and Thangchepo. The two administrative areas of Trashiyangtse and Lhuentse are now connected.

18. The Trashiyangtse-Lhuentse way

The sanctuary can be entered and exited by way of a vehicle as well. Drive from Trashiyangtse to Lhuentse via Mongar carry one to the other part of the sanctuary easily.

19. The Choetenkora-Rigsoom Gonpa Trail

Move from Choetenkora to Bumdeling and trail northeast of Bumdeling via the villages of Lamdrawog and Ngandhur. Climb up across Laptsa. After about two hours it is Rigsoom Gonpa. Uphill climb but famous monastery built by the government of Bhutan so many years ago, for the security of the country as Shartoe Rigsoom Gonpa equal to Sharmae Yongla Gonpa.  

 

Visit this monastery and one’s mind will be at peace. Moving on up the trail one can’t find big trails although there are as many as small trails used by musk deer hunters or the timber sawyers. A single trail continues to Shookpoda - a place for hunters and hermits to halt, just below the timberline.

 

Rigsoom Gonpa monastery with Lama Dorji as its abode (Photo: Author)

20. The Bumdeling to Thabjur-Shookpoda trail

Move to Shookpoda via Zhapang and Thabjur is two days. Distance is less but the climb is harsh so two days with a meadow at Thabjur followed by broad-leaf forest and then the bamboo breaks with final fir forest and the rhododendron scrubs. One come across Goina - a place abandoned by some families looking for greener pasture that is now the herding camp of Bumdeling residents. This place is supposed to have so dangerous wild pigs and Himalayan Black Bears. Up the trail is Thabjur - the next halt from Bumdeling. From this place, one can see the majestic Rigsoom Gonpa to the east. This place then is followed by a halt at Shookpoda or Demala base. Remember these trails are for hunters so not so easily crossed.

21. The Demala-Pema Dema Draphug trail

From Demala is Pema Dema Draphug. You are moving through the alpine screes and the rhododendron forest. No proper trail to jump up and down finding a good place to place the foot for good. This is one of the most dangerous of all the trails described. Reaching the named lady hunter cave- that Pema Dema Draphug is beautiful. Here one can see the best example of alpine screes and the rhododendron. A beautiful cave that can house about twenty people. 

 

 

Dechenphodrang Monastery is visible but miles below the cliff 

 

At one point on the cliff, one can see the majestic Dechenphodrang Lhakhang. Naturalists and foresters alike do not know the name of this spot and the hunters wouldn’t name it. There is supposedly a trail that would take one to upper villages through this forest. It is not a very well-known cave for the hunters from the aforementioned villages.

22. Pema Dema Draphug- Phuthouenbula/Tharpa Draphug trail

A day walk from Pema Dema Draphug is Phuthouenbula Draphug or Tharpa Draphug. The name is given by the author as a hunter Tharpa Wangchuk took him through these places. Alpine screes and rhododendron at alternate intervals one can get through unnamed lakes of unparalleled beauty and splendor. Tracks of old musk deer traps are part of the journey. It is a tedious six hours journey with few transit camps of hunters on the way to take rest. An unnamed lake lies below the Pema Dema Draphug. Through these cliffs and plains of the alpine forest, there is a point from where one can see Choetenkora and Vohminang villages. Tharpa Draphug is a big cave that can house about twenty people.

23. Tharpa Draphug- Khulong Phugpo trail for hunting

Leaving behind Tharpa Draphug is the next destination Khulong Phugpo - the land of hunters. It is a tedious three hours walk first dropping down to a stream and next climbing almost 90 degrees to reach that beautiful plateau. Here the hunters enjoy the game. Don’t move down further, if one does so it’s an Indian Army Post after three hours down the trail. From this spot, one can see Barigang catchments falling down with fresh floods. There are good caves around, see for yourself and enjoy. The name of this place is derived from the string of a hunter’s bow Khulong - meaning bowstring. Here in this cave, the hunters make their bowstrings. One better returns from this place because one doesn’t know the any further.

24. The Wang Tshering way I: To come and go from Bumdeling to Tibet

A yesteryear’s prolific hunter by name of Ap Wang Tshering had his own way during his hunting days. He comes from Dhomkhar in Tibet and is now a Bhutanese citizen. At present, he stays at Dechencholing Gonpa above Ngalimang village. Dhomkhar in Tibet is from where he starts to reach Dza Rinchen Phugpo still in Tibet in one day.

25. The Wang Tshering way II: To come to Bumdeling to Tibet

The next day after Dza Rinchen Phugpo is  Demala from where he had the choice of moving the Shingphel way to come down to Choetenkora or the Thapjur way, which comes like Demala (border) to Tshokarpo of the north and then to Dhomtshang after which is Chugom Phugpo in India. Move down via Lasarp to reach Khulong Phugpo and follow the trail that would bring one to Thabjur via all the places mentioned above. The name of Pema Dema Draphug derives from a lady hunter. Ap Sanga Rinzin a Tibetan hunter who resided in Kurtoe brought along with him his wife Pema Dema on a hunting spree. Hence, the name of the cave.

26. The Bumdeling-Pangkhar way to reach Khoma

Walk up to Pangkhar from Bumdeling to reach Pangla for a halt. Next move to Korkang after which one is joined by Khomakang village. This is also a trial one can use if need be. Meet the beautiful and handsome people of Pangkhar. They wouldn’t be unhappy to see one from outside or inside their village.

27. The limited ways

These are the ways I returned since definite destinations could not be located. They are, the Bumdeling Yorupang way, and the Choetenkora to Vohminang way to reach Dipla and return for good for having to touch the end of Arunachal Pradesh state of India. These are a few trails of importance but insignificant as people have shunned using these trails.

Shingphel - also known as Samtenling in some texts.

Acknowledgments

People deserving thanks for this article is Dr. P V Poel for leaving pictures with me, Mr. Phurba Lhendup for lending his valuable computer skills, and Mr. Karma Gyamtsho, Park Ranger of Khoma for his best effort to share information on the trails in his area.

References

1. Patrolling Reports of the past four years on record in the Sanctuary Headquarter 

2. Survey reports of the Sanctuary