essay about mother in dzongkha

How social media is breathing new life into Bhutan’s unwritten local languages

PhD Candidate in Language and Politics, University of New England

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Tashi Dema does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

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Dechen, 40, grew up in Thimphu, the capital city of Bhutan. Her native language was Mangdip, also known as Nyenkha, as her parents are originally from central Bhutan. She went to schools in the city, where the curriculum was predominantly taught in Dzongkha, the national language, and English.

In Dechen’s house, everyone spoke Dzongkha. She only spoke her mother tongue when she had guests from her village, who could not understand Dzongkha and during her occasional visits to her village nestled in the mountains. Her mother tongue knowledge was limited.

However, things have now changed.

With 90% of Bhutanese people using social media and social media penetrating all remotes areas in Bhutan, Dechen’s relatives in remote villages are connected on WeChat.

She is in three WeChat groups where people usually communicate through voice messages in their native language. Most WeChat users in rural parts of the country communicate in their oral native language.

“I learn many words. I learnt how to say a lot of things in my own language,” the mother of two now living in Western Australia told me.

Dechen’s story is not isolated. Social media is giving a new lifeline to Bhutan’s native languages, which do not have written script and lack proper documentation . By communicating through voice messages, social media is giving Bhutanese people in both urban and rural areas a new opportunity to use their local language.

Read more: What can the kingdom of Bhutan teach us about fighting corruption

Losing Bhutan’s languages

Bhutan is a tiny Himalayan nation with a population of under 800,000 people. Internet and television was introduced only in 1999 and mobile phones in 2004.

The country has more than 20 local languages, but only Dzongkha has written text and is promoted as the national language.

The country struggles to promote the national language and its usage against English. Today most urban residents, especially the elites, speak English as their primary language .

Many languages – especially minority languages – are vanishing or becoming endangered as younger generations switch to Dzongkha and English.

The medium of instruction in schools is mostly in English; Dzongkha is taught only as grammar and literature. Students are shamed and often punished for using their local languages .

The preservation and promotion of local languages, therefore, depends on the speakers. A language faces extinction when its speakers die out or switch to another language.

Linguist Pema Wangdi has researched languages in Bhutan, and he told me many people are losing their native language.

“When we lose our language, we lose a piece of our national identity,” he told me.

Wangdi has identified there are no longer any speakers of Olekha, an indigenous dialect of Rukha in Wangdu Phodrang.

“The loss of a single language is a loss of a piece of our national linguistic heritage and identity,” he said. “When a language is lost, cultural traditions which are tied to that language such as songs, myths and poetry will be lost forever.”

Other Bhutanese languages – including Tshophu language of Doyaps in Samtse, Monpa language of central Bhutan, and Gongdukha of Mongar – are endangered and at the brink of extinction .

Preservation of local languages

The future of the minority languages are at threat. The Constitution of Bhutan mandates the preservation and promotion of local languages, but there are no official efforts to preserve native languages.

But encouraging people to speak their native languages can have far reaching benefits in preserving and promoting Bhutan’s rich culture and tradition. Language embodies identity, ethnicity and cultural values: a thriving local language would help transfer this intangible wealth to the younger generation.

Social media could be an invaluable tool in this preservation.

Bhutan could save its languages from becoming extinct with promotion of social media usages and language education could be done on the social media platforms. With both young and old people glued to social media, encouraging more people to use local languages in social media could generate interest among the youth to learn their local languages.

It could also help in documenting the endangered local languages as the older generation can record their voices on WeChat.

Many elder citizens feel strongly about their language and emphasise teaching their mother tongue to the younger generation and their grandchildren. Social media – joining the younger generation on platforms where they feel at home – could be the way forward.

Read more: Thinking of taking up WeChat? Here's what you need to know

• Social media
• Asian languages
• Indigenous languages
• oral language
• Language diversity
• Language loss
• Social media and society

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Dzongkha: More than just a language

In the talks that I gave in schools last month, I briefly touched upon the importance of Dzongkha. And since it was not the central theme of my talk, I just made a mention of it. So through the marvel of my blog, let me elaborate on this.

A discussion on Dzongkha preservation is a non-starter. Any attempt to further it is often met with a resounding should-we-abandon-English-then response. The question need not be answered with an either-or solution. Both can be mastered together. There are many who do. And so let me make it clear that I am not asking to choose between Dzongkha and English. My piece here is more on what would happen if we lose our local languages.

Well, first, the inconvenient truth. Dzongkha promotion or development has been reduced to another political and bureaucratic rhetoric or lip service – or a combination of both. As Bhutan increasingly becomes a Networked Society, which is predominantly in English, the situation of Dzongkha is only set to get worse. The future generation will be a linguistically-alienated generation of Bhutanese with devastating consequences.

My renewed concern, for our national language in particular, and for our local languages in general, stems from reading established works in socio-linguistics and anthropology. For example, according the Sapir-Whorf hypothesis, an individual’s thoughts and actions are partly shaped by the language that individual speaks. In other words, while we know that a thought produces speech or action, the opposite seems to be equally true. Speech also determine our thoughts. Now, what does that mean?

Whorf’s concept of linguistic relativity argues that individual languages encode information about the world differently and subsequently influences the world view of the speakers. This perhaps explains the Three World-views propounded by our own Dr. Karma Phuntsho.

What is linguistic relativity? To put it bluntly, it means that if we speak only  foreign language, our thoughts will also become foreign*.

Other recent studies in this field have even concluded that the words we use determine how our brain gets developed – with long-term influence on individuals and societies. Isn’t that bit scary? What is, then, the use of jealously preserving Dzongs and temples if people’s thoughts, attitudes and behaviours become alien to our country. Shouldn’t we be doing more to preserve, promote and develop our own language – and languages?

To put it into better context, when Bhutanese meet and ask each other how life was treating them, a standard reply would be halam chi in Dzongkha and shama thur in Tshangla. Both literally means ‘somewhat’, ‘almost OK’ or “almost not OK”. I argued in one of my papers that this expression is probably derived from the Mahayana Buddhist philosophy of middle path** where we avoid veering into the extremes – in thoughts, actions and words. If Bhutanese pose the same question in English, How is life?  the answer will be quite different. It won’t be, halam chi  or shama thur but rather a very direct reply such as ‘fine’, ‘not too good’, ‘very bad’ – all with very little consideration to middle path approach. In the long run, I assume that this directness could breed extremism because we will slowly lose the concept of moderation and modesty. That’s what is happening in the US right now where neoliberals and right-wing conservatives cannot find a middle ground.

The other important difference that I observe in our society is the use of pronouns. English-speaking Bhutanese tend to start the sentence with “I”, while in Dzongkha, and especially in Tshangla, the plural “we” is the norm. We say more “ ngache ” in Dzongkha or “ aiba ” in Tshangla in our group conversations. “I” promotes individualism while “we” embraces collectivism. Not only. In official meetings, if participants speak in Dzongkha, there is more mutual respect and cordiality through the use of honorific terms while in English the atmosphere gets more relaxed and direct – at times lacking respects or decorum. I am not saying which one is better here. It depends on the situation and context what is more important: respect or informality.

In one of my own study I have asked why Sharchops cherish large family network (I have close to a thousand) and found out that it is perhaps because of the rich set of vocabularies used to address every member of the clan. For example, instead of the generic and all-purpose ‘uncle’ in English, in Tshangla (the biggest language group among the Sharchops) we have ‘ aku ’ (father’s younger brother, stepfather), ‘ aapchi ’ (father’s elder brother), ‘ ajang ’ (mother’s brother). Even the highest local authority, Gup, is referred to as Azha Gup . The most powerful figure in the history of Tashigang, Dzongpon Thinley Tobgye, was addressed as Sey (son) Dopola. There are over 30 terms in Tshangla as opposed to less than 10 in English.

I argue that Kinship terms not only serves the referential purpose but also establishes and sustains a more intimate relation among the users. They define one’s personhood and place in the community – an important aspect of sense of belonging, identity and confidence. So, people from my village often refer to my siblings as Jangchu’s ‘ tshow ’and ‘ tshowmin ’ because my aunt is a head of our family. Likewise, no one referred to me with my official title (even when I had one very high) but with what I was to that community member: ata, khotkin, ajang, aku or apchi. This practice keeps the community bonded because somehow somebody will be always related to everybody.

As more and more Bhutanese not only migrates to other countries but also moves to bigger cities of Thimphu where usage of ‘ uncle ’ and ‘ aunty ’ has replaced the proper kinship terms, we can expect the traditional family networks to slowly drift apart and go tangential.

A bigger tragedy, however, would be the fact that as the national language and vernacular languages decline and English becomes the dominant language, our thoughts, attitudes and behaviour will see a dramatic shift from close-knit and collective communities to a society advocating for more individual freedom, rights and equity – if it is already not happening. Arrogance, materialism and indifference will follow and no one will listen to anyone. This absolutely does not augur well for a small country like Bhutan.

What’s the solution? Well, everyone knows what needs to be done. What is not to be, is to force people to speak the language or to promote it at the expense of English – or point fingers or expect the Dzongkha Development Commission to do the miracle. Dzongkha will flourish only when people take full ownership and embrace whole heartedly instead of being forced, coerced or made to choose. Much has been achieved through popular culture and broadcast media. More can be done in terms of research and development to enhance teaching pedagogy and tools besides encouraging and financing books, publications and social media apps.

Maybe then there is hope that our national language will thrive.

~~~~~~~~~~~~

* In some other studies, the benefits of speaking multiple languages have been more pronounced. Fluency in multiple languages is possible and should be the way forward in case of Bhutan. My own daughters are perfect in three – Dzongkha, English and Japanese – written, spoken and reading.

** Middle path approach is the core philosophy in Mahayana and Vajrayana that sets it aside from the older Theravada tradition. It is a very important philosophy that has given birth to social, cultural and linguistic traditions of Bhutan.

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4 thoughts on “ dzongkha: more than just a language ”.

This piece interesting like many other of your posts and the discussion is profound and food for thought for us, Bhutanese. I have always tended to think in English and found difficulty in articulating my thoughts in either Sharchop or Dzongkha, the former being my mother tongue. “Ro Kha ma shey, Rang Kha Jang,” the apt Dzongkha saying is true because there is always difficulty in articulating things in Dzongkha or Sharchop or for that matter in English and I should add I am expert in neither of those languages. Kudos to your children for being a polyglot. I have a son of one and half years old who is picking up a language and I have tried searching for Dzongkha resources, rhymes and others alike but the resources are minimal and sometimes non-existent, adding to parents woes. So where does this lead us – resort to English rhymes and alphabets, right? Now, we have social media which can penetrate far and wide and it’s high time that DDC or Educational institutions take advantage and produce educational materials that can be introduced to preschoolers. _ Jigme

Being able to articulate is a communication skill – not a linguistic disability. When do you pray in which language you make your wish? That’s probably the language you are most comfortable with – and probably your first language.

why and how we need promote national language dzongkha?

The article suggests something like standardized testings and requirements of Dzongkha for certain jobs and higher education, just as IELTS is required for university admissions in many Anglophonic countries

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Bhutan National Language: Dzongkha

Let’s explore Bhutan National Language. Language plays a vital role in shaping the identity and cultural heritage of a country. It serves as a means of communication, preserving traditions, and fostering a sense of belonging among its people. In the case of Bhutan, a small Himalayan kingdom known for its breathtaking landscapes and unique culture, the national language, Dzongkha, holds immense significance. In this article, we will delve into the intricacies of Dzongkha, exploring its origin, role in Bhutanese society, preservation efforts, impact on tourism, and more.

Bhutan, nestled in the eastern Himalayas, is a country renowned for its commitment to Gross National Happiness and sustainable development. With a population of approximately 800,000, this landlocked nation boasts a rich cultural heritage and is home to several ethnic groups. Central to Bhutan’s cultural fabric is its national language, Dzongkha.

Table of Contents

Dzongkha: The Bhutan National Language

Origin and history.

Dzongkha, the national language of Bhutan, belongs to the Tibeto-Burman language family. It evolved from Old Tibetan and shares linguistic similarities with other Himalayan languages. The word “Dzongkha” translates to “the language spoken in the dzongs” (fortresses), indicating its historical association with the centers of power in Bhutan.

Unique Characteristics

Dzongkha has its own distinct script, known as “Chhokey,” which is written from left to right. The language features several unique characteristics, including complex honorifics and a rich vocabulary that reflects the country’s deep spiritual and cultural traditions. Dzongkha’s phonetics and tonal system contribute to its melodic nature, making it a delight to listen to and learn.

Language Policy in Bhutan

Bhutan takes pride in its commitment to preserving its cultural heritage, including its national language. The government has implemented a language policy that promotes the use of Dzongkha as the medium of instruction in schools and as the language of administration. This policy aims to maintain the prominence of Dzongkha while also recognizing the importance of multilingualism in a globalized world and promoting the learning of English as a second language.

Bhutan National Language’s Role in Bhutanese Society

Dzongkha holds a central position in Bhutan’s education system. It is taught as a subject in schools, ensuring that future generations have a strong foundation in their national language. The study of Dzongkha not only helps students develop language skills but also fosters a deep understanding of Bhutanese culture, literature, and history. Additionally, Dzongkha is used as the medium of instruction for various subjects, further reinforcing its significance in the education landscape.

Dzongkha plays a crucial role in the governance and administration of Bhutan. Official government documents, laws, and policies are primarily written in Dzongkha. It is the language used in parliamentary proceedings, allowing lawmakers to engage in meaningful discussions and debates. By maintaining Dzongkha as the language of governance, Bhutan ensures the preservation of its cultural values and traditions within the political sphere.

Culture and Identity

Dzongkha serves as a powerful tool for preserving Bhutan’s unique cultural heritage and fostering a sense of national identity. It is the language used in religious ceremonies, rituals, and traditional events. Bhutanese folklore, songs, and dances are enriched by the use of Dzongkha, as it carries the essence of Bhutanese identity and connects people to their ancestral roots. The language acts as a bridge between generations, passing down age-old traditions and values.

Challenges and Preservation Efforts for Bhutan National Language

Despite its significance, Dzongkha faces challenges in the modern era. The rapid spread of technology and globalization has introduced new languages and influences, impacting the usage and preservation of Dzongkha. The increasing dominance of English in the digital world poses a risk to the continued prominence of Dzongkha.

To address these challenges, Bhutan has undertaken various preservation efforts. The government has implemented policies to encourage the use of Dzongkha in digital platforms, ensuring its presence in the digital age. Efforts are also underway to develop digital resources, educational materials, and online dictionaries to support Dzongkha learning and usage. Additionally, cultural festivals and events are organized to celebrate and promote the richness of the language, creating awareness and fostering pride among the Bhutanese people.

Dzongkha’s Impact on Tourism

Dzongkha plays a significant role in Bhutan’s tourism industry. As travelers explore the country, they encounter the language in various forms, from street signs to cultural performances. Learning a few basic phrases in Dzongkha can enhance the travel experience and facilitate interactions with locals, showcasing a genuine interest in Bhutanese culture. Moreover, the use of Dzongkha in tourism materials and promotional content helps preserve and promote the language to a wider audience, ensuring its relevance and recognition on a global scale.

Dzongkha Learning Resources

For those interested in learning Dzongkha, numerous resources are available. The Dzongkha Development Commission, established by the government, provides language courses, textbooks, and online resources to facilitate Dzongkha learning. Additionally, language institutes, cultural centers, and universities offer programs and courses focused on Dzongkha and Bhutanese culture. These resources enable individuals to explore the beauty and depth of the language, connecting with the heart of Bhutanese society.

Dzongkha, the national language of Bhutan, is an integral part of the country’s identity, culture, and heritage. It plays a vital role in education, governance, and preserving Bhutanese traditions. Despite the challenges posed by globalization, Bhutan is committed to preserving and promoting Dzongkha through various initiatives. The language policy ensures its prominence in schools and government institutions, while cultural events and digital resources contribute to its preservation in the digital age.

Dzongkha not only serves practical purposes but also fosters a deep connection to Bhutanese identity. It is a language that carries the values, traditions, and spirituality of the nation. By learning and using Dzongkha, individuals can better understand the cultural nuances and engage with the local community on a more meaningful level.

In the realm of tourism, Dzongkha adds authenticity and depth to the travel experience in Bhutan. Travelers who make an effort to learn and use Dzongkha phrases can forge connections with the locals, gain insights into the country’s rich cultural heritage, and create lasting memories.

As the world becomes more interconnected, Bhutan’s commitment to preserving Dzongkha becomes crucial. Efforts to promote the language ensure that Bhutanese culture continues to thrive and be celebrated both within the country and beyond its borders.

1. Is Dzongkha the only language spoken in Bhutan?

While Dzongkha is the national language, Bhutan is a multilingual country. There are several other languages spoken by different ethnic groups, such as Sharchopkha, Lhotshamkha, and others.

2. Can I learn Dzongkha even if I’m not from Bhutan?

Yes, Dzongkha learning resources are available for individuals interested in studying the language. Language institutes, cultural centers, and online platforms offer courses and materials for learners of all backgrounds.

3. Is English widely spoken in Bhutan?

English is taught in schools and is spoken by many Bhutanese, particularly those involved in the tourism industry and government sectors. It serves as a bridge language for communication with visitors and in international contexts.

4. Are there any similarities between Dzongkha and other languages?

Dzongkha belongs to the Tibeto-Burman language family and shares linguistic similarities with other Himalayan languages like Tibetan, Sikkimese, and Ladakhi.

5. Can I experience Dzongkha culture and traditions during my visit to Bhutan?

Absolutely! Bhutan offers numerous opportunities to immerse yourself in Dzongkha culture and traditions. From attending religious festivals to visiting monasteries and exploring traditional arts and crafts, you can witness the richness of Dzongkha heritage firsthand.

References:

• Dzongkha Development Commission. (n.d.). Retrieved from https://www.dzongkha.gov.bt/
• Royal Bhutanese Embassy. (n.d.). Retrieved from https://www.bhutanembassy.org/
• Thinley, J. (2014). Dzongkha and English: Language Policy and Medium of Instruction in Bhutan. South Asian Language Review, 24(2), 115-128.

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Explore dzongkha: bhutan's national language.

Dzongkha (རྫོང་ཁ་) falls within the Central Bodish group of languages within the greater Tibeto-Burman or Sino-Tibetan family of languages. It is the modern name for the language spoken in the western valleys, known as Ngalongkha (སྔ་ལོང་ཁ་) or the language of the Ngalong or Ngenlung (སྔན་ལུང་) region. Initially, it seems this name referred to part of Shar district but later came to be used to refer to all of western Bhutan from Pelela pass to Haa. After the unification of Bhutan, Ngalongkha became the dominant language for official transactions as political offices were mainly based in areas where it was spoken. Among the power centres of medieval Bhutan, only Trongsa was not part of the Ngalongkha speaking area.

Gradually, Ngalongkha was used as the official language in the administrative offices and monastic centres across the country. As government offices and monastic institutions were based in the large dzong s, Ngalongkha came to be known as Dzongkha, meaning the language of the dzong . However, it appears that the term Dzongkha probably gained currency only in the latter half of the 20 th century, particularly after Bhutan adopted it as the national language in 1960s.

Ngalongkha, it must be remembered, was a spoken vernacular like other local Bhutanese languages. It was a pelké (ཕལ་སྐད་), a commoner’s vernacular, as opposed to chöké  (ཆོས་སྐད་), the scriptural idiom, which in this case refers to classical Tibetan, the Latin of the Buddhist Himalayas. Until the introduction of written Dzongkha in the second half of the 20 th century, all written communications in Bhutan were conducted in classical Tibetan; in fact, much Bhutanese literature even today is composed in the medium. Some authors such as the 13 th Je Khenpo Yönten Tayé (1724-1784) were said to have written some material in the local vernacular but apart from oral compositions, nothing significant seems to have been written in Dzongkha until the adoption of Dzongkha as the national language.

The main task instituting Dzongkha as a written language was to develop its standard orthographic and grammatical structures, which started in the 1960s with the authorship of school grammar books. This move seems to have been triggered by a cultural consciousness and nationalistic sentiments aimed at establishing a unique linguistic identity for Bhutan, and further, to distinguish Bhutan from Tibet, over which China had by then made serious historical claims. It was thus a way of resisting external claims of linguistic hegemony as well as uniting the country with a lingua franca . Today, Dzongkha is taught in schools and most Bhutanese speak Dzongkha imperfectly but only a few can write in Dzongkha with ease.

The promotion of Dzongkha over classical Tibetan as a written language faced serious challenges in many quarters and continues to do so even today. While the elites, most of whom were educated in western English medium schools, were and are still today not capable of writing even government correspondences in Dzongkha; in addition, the conservative clerics were outraged by the idea of replacing a religious language with a vernacular language. Dzongkha did not have the lexical strength and grammatical sophistication to construct advanced literary works without relying on classical Tibetan and it was feared that promoting Dzongkha instead of classical Tibetan could close the access to the wealth of religious literature available in this medium. Furthermore, Dzongkha was not even spoken by the majority of Bhutanese people. It was perceived to be as hard as learning a foreign language. To make things worse, Dzongkha is disappointingly short of vocabulary to render new technological and scientific terminology. These problems encumber Dzongkha even today and its viability as the national language against the onslaught of English continues to be tested today.

Dzongkha is the only written local language so far and it is written using Tibetan alphabets. Bhutanese widely use Uchen (དབུ་ཅན་) script for formal documents and books and Joyig (མགྱོགས་ཡིག་) script for informal writing. This script is considered to be unique to Bhutan although there is no substantial evidence that it was used in Bhutan before the 20 th century. The prototype of Joyig, used by some traditional scholars to prove its antiquity, very closely resembles Tibetan scripts used before the 11 th century visible in documents discovered from Dunhuang caves in Gansu. Ancient manuscripts housed in Bhutan’s temples seem to indicate that Bhutanese wrote a great deal in a variety of Umé (དབུ་མེད་) scripts in the past although most Bhutanese today cannot read Ume script and associate it with Tibetans.

Dzongkha is spoken as the native tongue by people from Haa, Paro, Chukkha, Thimphu, Punakha, Gasa, Wangdiphodrang, and Dagana districts and is heavily split into different dialects, some of them nearly unintelligible to other Dzongkha speakers. The mainstream Dzongkha used in official communication and media is a modern Dzongkha based on these dialects but without regional accents or variations. All school students learn Dzongkha for about one hour a day at school while monastic institutions still impart their education in both Dzongkha and classical Tibetan. Thus, monastic scholars are the main users of written Dzongkha though many of them often write in classical Tibetan.

Karma Phuntsho is a social thinker and worker, the President of the Loden Foundation and the author of many books and articles including The History of Bhutan .

Subjects Tibet and Himalayas

Subjects Tibet and Himalayas Bhutan Cultural Library

Feature Type Nation

Places Earth Asia

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Alternative Formats

Preserving and promoting the national language

… an uphill battle still

Rinzin Wangchuk  

With the Dzongkha Development Commission (DDC) now subsumed under the home ministry as one of its departments, many wonder about the fate of the national language. It is renamed as the Department of Culture and Dzongkha Development (DCDD).

Promoting Dzongkha as the national language has come a long way as early as 1970 when His Majesty the Third Druk Gyalpo issued a Kasho to teach religion text, arts and history in schools along with modern education. That was in Choekey, classical language.

On February 13 and June 17, 1971, His Majesty Jigme Dorji Wangchuck commanded the then Dzongkha advisor Lopon Nado and director of education that the school textbooks be written in simple spoken Dzongkha.

One of the important milestones in the development of Dzongkha took place in September 1971 when Bhutan under the initiative of the Third Druk Gyalpo joined the United Nations and saw Dzongkha codified and declared as the national language.

It seemed like there was no turning back. The 41st session of the National Assembly (NA) in 1974  resolved that the resolutions should be passed in written Dzongkha.

Two years later, His Majesty’s representative to the erstwhile  ministry of development,  Her Royal Highness Ashi Dechen Wangmo Wangchuck, issued a kasho in 1976 to teach religion, arts and literature, namthar and history in Dzongkha.

His Majesty the Fourth King issued a royal decree recognizing religion, literature, language, culture, traditional customs, driglam Namzha (code of etiquette)  are the integral parts of Bhutan’s identity as a sovereign nation.

With the beginning of modern economic development in the country from the first Five-Year-Plan, the use of the English language became necessary since Bhutan had to establish relations and communicate with foreign countries. Moreover, most of the people working for the Bhutanese government on various development projects, at the time, were foreigners.

This trend posed a threat to Dzongkha and to the culture and traditions of the country. Hence, the Fourth Druk Gyalpo commanded that the Dzongkha Development Commission be established as an autonomous body.

In 1993, His Majesty the Fourth Druk Gyalpo issued a royal edict stating that the medium of discussion of the Parliament session, the cabinet meetings and discussions, discussion of Dzongkhag Tshogdu, Thromde Tshogde, Gewog Tshogde and all other meetings, public speeches, presentations and reports should be carried out in Dzongkha. The Kasho also stated that even if there are foreigners present at such meetings, they should be informed through translation.

In 2003, DDC was renamed as Dzongkha Development Authority (DDA) which was administered and managed by a secretary, according to DCDD chief Namgay Tshering.

DDA became DDC  again in 2007 to function under the chairmanship of the prime minister. Officials were  tasked with promoting the use of Dzongkha, researching and publishing official dictionaries and grammar of the language; developing new lexical terminology; and developing software and fonts to support the language.

The challenges

National Policy and Strategy (NPS) of Dzongkha development and promotion approved by the 100th cabinet meeting on May 17, 2011 stated that in line with the policy, the government dedicated resources towards development of literature and the teaching and learning of Dzongkha. Despite all these, the number of Bhutanese taking interest in learning and using Dzongkha has decreased over the years. “This has inhibited the development and promotion of Dzongkha, and has, in fact, led to the present situation where people with proficiency in Dzongkha have become a rarity,” it stated.

To address some of the challenges, a Dzongkha development and promotion strategy was developed based on the Royal commands of the successive Monarchs, resolutions of successive National Assembly discussions, as well as government policies and laws of the country.

Among 47 points, the cabinet approved in 2011, one policy to introduce and ensure all Bhutanese study basic traditional knowledge including Dzongkha grammar, moral education, and political and religious history from school level right through to university.

The other strategy was to improve Dzongkha in the education system such as continuing to teach environmental studies and Dzongkha language in Dzongkha together with an English language and maths subject from classes PP to III.

However, some Dzongkha experts pointed out that this policy was not implemented, which could have affected promoting Dzongkha, especially in reading and writing.

The way forward

“We have already laid out a couple of plans to further promote and strengthen our national language,” director of DCDD, Nagtsho Dorji said. “Together with Dzongkha and culture, we expect to bring more coordinated and impactful results.”

DCDD’s chief Namgay Tshering said that they would be doing as per the 12th Plan activities. “Although autonomous body is not there anymore, our mandate to promote the national language will not change,” he said.

However, some Dzongkha experts opined that when the DDC functioning as an independent entity with separate budget could not do much in strengthening Dzongkha, expectation  to perform better today is a challenge.

How relevant the national language remains in a fast changing world influenced by globalization and technology will be a challenge for Bhutan and its efforts to promote the national language – a Bhutanese identity.

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༄༅རྫོང་ཁ། Dzongkha

1998, ༄༅རྫོང་ཁ། Dzongkha

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17 December 2021

King’s dzongkha: the beauty of our language.

His Majesty the King's address to the nation on the National Day is the single most important speech in the country and the most awaited moment of the year. It's the annual Royal Address to the nation that leads the nation to reflect deeply on our values and priorities as a nation and inspires the masses to take bold steps into new frontiers. It is in this moment the King talks straight to the heart of every Bhutanese across the world to remind us of who we are.

Over the years, we began to seek more in His Majesty's speech. We seek satisfaction from listening to one of the greatest orators of our time. We appreciate the art of public speaking. We marvel at the fluency and the gaps. We admire the power and clarity. 

In those goosebump moments, we savour the true beauty of our Dzongkha language that we are not quite used to. The complexity associated with good Dzongkha is a myth. In the Dzongkha that the King speaks, there is hardly any bombastic word. In King's Dzongkha, we see the elegance in common words, the versatility of simple terms and undeniable dignity. 

If the Dzongkha can be as elegant yet as expressive and simple as the King speaks it, then the generation of Bhutanese who are more into English may embrace Dzongkha. The People who are entrusted with promoting Dzongkha must work hard in simplifying it rather than alienating it from the ordinary people.

I absolutely agree with you on simplifying the National language. Please make this idea viral so that stakeholders, including teachers consider this in designing textbooks, teaching in classrooms. The aim of language is to communicate effectively the message. If that can be done, theres no need to complicate things as you mentioned. Although i am an English teacher, it saddens me share that majority of our students do worse in Dzongkha. That freedom and flexibility of language is missing in Dzongkha, everyone knows that yet does nothing. Language too suppressed by culture. I think it’s time we move on embrace simplicity. Change with time. Culture should be preserved but not abuse it in the name of preservation. You raised an important point Passu.

Your thoughts on this post;

• Constructed scripts
• Multilingual Pages

Dzongkha   

Dzongkha, or Bhutanese, is spoken by about 130,000 people in Bhutan, where it is the national language, and also in Nepal and India. It is a South Tibetic language closely related to Sikkimese. It is also related to other languages spoken in Bhutan, such as Chocangaca, Brokpa, Brokkat and Lakha.

Dzongkha is written with the Tibetan alphabet, which was introduced by Thonmi Sambhota in the 7th century AD. However, the main written language in Bhutan is Classical Tibetan, which differs as much from Dzongkha as French from Latin. There is also official way of writing Dzongkha with the Latin alphabet known as Roman Dzongkha.

Dzongkha alphabet

Vowel diacritics, conjunct consonants.

This is a small selection of conjunct consonants, which are used when two consonants occur without a vowel between them.

Sample text in Dzongkha

Translation.

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights)

Sample videos in Dzongkha

Information about Dzongkha | Phrases | Numbers

Learn Dzhongkha with uTalk

Dzongkha language resources on Amazon

Information about the Dzongkha language and culture http://en.wikipedia.org/wiki/Dzongkha https://www.ethnologue.com/language/dzo http://www.library.gov.bt/IT/dzongkha.html http://www.raonline.ch/pages/bt/visin/bt_dzongkha01.html http://www.eki.ee/wgrs/rom2_dz.htm

Online Dzongkha lessons https://mangolanguages.com/available-languages/learn-dzongkha/ https://www.youtube.com/watch?v=HYr4eQ99vqM http://www.himalayanlanguages.org/files/driem/pdfs/1992Dzongkha.pdf https://cudoo.com/products/languages/learn-dzongkha-online-level-1/ http://valtermoniz.tripod.com/dzongkha/id46.html

Dzongkha phrases https://wikitravel.org/en/Dzongkha_phrasebook https://en.wikivoyage.org/wiki/Dzongkha_phrasebook https://www.gesar-travel.com/dzongkha-for-beginners/?lang=en http://wandertours.com/helpful-phrases-in-dzongkha-for-travelers/ https://www.memrise.com/course/333372/dzongkha-basic-phrases/

Center for Bhutan Studies (in English and Dzongkha) http://www.bhutanstudies.org.bt

Bodish (Tibeto-Kanauri) languages

Amdo Tibetan , Choni , Dzongkha , Jirel , Kagate , Khams Tibetan , Khengkha , Ladakhi , Lhowa , Sherpa , Sikkimese , Tibetan , Tshangla

Languages written with the Tibetan alphabet

Amdo Tibetan , Balti , Bokar , Chocha Ngacha , Choni , Dzongkha (Bhutanese) , Jirel , Khams Tibetan , Khengkha , Ladakhi , Sikkimese , Tibetan , Sherpa , Tamang , Tshangla

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Dictionary English - Dzongkha

Translations from dictionary english - dzongkha, definitions, grammar.

In Glosbe you will find translations from English into Dzongkha coming from various sources. The translations are sorted from the most common to the less popular. We make every effort to ensure that each expression has definitions or information about the inflection.

In context translations English - Dzongkha, translated sentences

Glosbe dictionaries are unique. In Glosbe you can check not only English or Dzongkha translations. We also offer usage examples showing dozens of translated sentences. You can see not only the translation of the phrase you are searching for, but also how it is translated depending on the context.

Translation memory for English - Dzongkha languages

The translated sentences you will find in Glosbe come from parallel corpora (large databases with translated texts). Translation memory is like having the support of thousands of translators available in a fraction of a second.

Pronunciation, recordings

Often the text alone is not enough. We also need to hear what the phrase or sentence sounds like. In Glosbe you will find not only translations from the English-Dzongkha dictionary, but also audio recordings and high-quality computer readers.

Picture dictionary

A picture is worth more than a thousand words. In addition to text translations, in Glosbe you will find pictures that present searched terms.

Automatic English - Dzongkha translator

Do you need to translate a longer text? No problem, in Glosbe you will find a English - Dzongkha translator that will easily translate the article or file you are interested in.

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The history of Dzongkha Braille

The Bhutanese 12/18/2012 OPINION Leave a comment 2,475 Views

I. The Need:

The saying, “Necessity is the mother of invention” is apt here in the history of the development of Dzongkha Braille writing system for visually impaired learners of Bhutan. It was back in early 1980s when I began my teaching career in the then School for the Blind in Khaling (now it is the National Institute for Visually Impaired-NIVI). Writing in Braille in English was quite established throughout the world. Similarly all the subjects namely English, History, Geography, Mathematics, and Science were taught in English that had written script. But Dzongkha became a uniquely odd subject with no writing system. I was teaching Dzongkha to visually impaired students. It was done orally: explaining, questioning, answering, recapitulating, etc. The most difficult (funny too) task was during examinations. I would prepare question papers, used to ask them one by one, orally. My student would give me answers verbatim which I used to write down onto the papers and assess them. This process of teaching, learning and assessment continued for some years. I began to ponder over this method and challenged myself and constantly asked, “There must be a way out”.

II. Development:

It was in 1984 and by then I had been teaching Dzongkha for four years. I also had good skills of English Braille, their keys, and operating system of the machine. There was an absolute necessity and I began to plan to invent writing for Dzongkha Braille by devising and adapting keys from English Braille. Firstly a brief description of what is Braille and how it works is important.

The machine called the Braille (name associated with the inventor: Louis Braille) has six keys (1, 2, 3, 4, 5, 6), also called a Cell. Keys 1, 3, 5 are on the left hand side called Left Bar; Keys 2, 4, 6 are on the right hand side called Right Bar. The functioning of the machine is pretty much similar to the erstwhile manual type writer with Space bar, Reverse bar, Line change bar, Paper release bar, Paragraph setting knob, etc. When you press or type one or all of the keys on a special paper that has to be inserted dot/dots get embossed which a blind student reads by feeling with finger(s). We sighted teachers teaching visually impaired students were encouraged to also read Braille by feeling in order to make ourselves more effective. All alphabets, punctuations, mathematical signs, scientific conventions are written using these six keys. They are used singly, combined, contracted, etc. They are also called Grade I (writing with full spellings) and Grade II (writing by using contracted forms, symbols, short forms. Example single alphabet “b” for “but”, two letters “ac” for “according”, dot/key no 5+f for father, so on).

I sat for hours, days and perhaps months firstly developing a manual of keys and instructions to writing Dzongkha in Braille.  I listed all alphabets, vowels, characters, symbols, that are possibly used in writing Dzongkha including Selje Sumchu, Yangzhi, Go-chen, Dog-chen, Go-Yig, Tshag, Chig Shey, Nyi-Shey, Log-Yig, etc. Then I listed all characters, symbols used in writing English Braille. Next was to analyse the comparative and compatibility nature of those characters and symbols in English with ones in Dzongkha. I followed two criteria to decide the compatibility: Sound and Function with minimum repetition. I began with devising alphabets in Dzongkha called Selje Sumchu.  Table A below shows a sample of the use of English alphabet and symbols to devise Dzongkha alphabet and its associated characters.

(See Table A)

Table A: A sample of Dzongkha alphabets used in Braille (Selje Sumchu)

Next was to devise vowels (Yangzhi) and symbols for Go-chen and Dog-chen

(see Table B).

Table B: A sample of vowels and essential symbols and characters used in Dzongkha

The devising exercise continued for several months and by then I had possibly covered all basic and essential characters to write Dzongkha in Braille. However I had two main concerns, one was the space occupied by a Dzongkha word would be too large and difficult to read. A typical word in Dzongkha with all its elements would occupy seven spaces or cells. The assumption was that a young student with small and tender fingers would find it difficult to sense to read at a time. But I was proven wrong. The second concern was the characters in English would be inadequate and insufficient for Dzongkha as the latter has far too many symbols. This assumption was also addressed by using symbols and their combinations sparingly.

I remember using numerous rough papers, chalk boards, slates, note books to devise characters and symbols, scribbled, tried, and changed, many times.  Once they were more or less finalized I entered them into a notebook, a manual with letters/symbols/characters used in English Braille and their equivalence in Dzongkha. Each of them was followed by dotted word (s). By the end of the exercise I had a hand written manual of 40 pages notebook. More than two decades later (I left that school by 1987) for some reasons I wanted to refer the manuscript and desperately looked for it but in vain. To my pleasant surprise the notebook was retained in the school, now NIVI. It is in the possession of a Dzongkha teacher. My insistence in trying to get back the document failed. Understandably and with good intention he thinks the book should remain in the original place although I claim to have the Intellectual Property Right (IPR). I reciprocated my intention to keep the material there at the Institute if it serves a good cause. However, I managed to get a scanned copy (only in December, 2012) of the manual and some relevant pages are reproduced here as samples.

III. Trial, Standardization and Use:

Using the key just devised I transcribed Dzongkha Losar Lobdeb (Dzongkha Primary), Lopdeb Dangpa (Reader I) and so on. We organized an orientation with the students, explained what each symbol and character stood for.  Students were asked to write, read letters, words. The system worked well with the introductory texts and readers. Then, I shared this with other teachers of the school, especially who were teaching Dzongkha.

To ensure the newly developed system worked we took dictations with senior students how to use the keys and characters. We transcribed higher level textbooks, prayer books, songs. Later we also conducted written examinations in Dzongkha. To our pleasant surprise it was a “Eureka” in our own right.  Transcriptions of Dzongkha textbooks and other materials necessary for teaching learning became a norm like other subjects.

Approval from Dzongkha Development Commission (DDC) was sought to formalize and establish the system to write the National Language, Dzongkha in Braille. Since then the students of NIVI has been writing national language in Braille. The system has not only enriched our heritage but also helped promote it. It has been a light to darkness in the life of visually impaired students in Bhutan.

Today, graduates of NIVI pursue their higher studies in Sherubtse College, Samtse College of Education, Paro College of Education and others. A number of students take Dzongkha as their electives.  Textbooks, reading materials are transcribed in Dzongkha Braille in colleges. Bhutan Board of Examinations (BBE) conduct their Class VI, VIII, X and XII Dzongkha Examinations using Braille. Colleges also conduct written Dzongkha exams using the same system.

Retrospectively, as I sit back and reflect it gives me a great sense of satisfaction in that the one initial thought of devising writing system for our national language should become an established tool of communication for differently-capable learners of Bhutan. With this system in place for almost three decades one also pleasantly wonders how many visually impaired students would have become literate in Dzongkha and related literature, and how the subject would have widened the employment scope of graduates.

Note: The Dzongkha Braille writing system has been in place for almost three decades and is being used by visually impaired students in schools, institutions where this group of learners study. The purpose of writing this story is to inform the readers (interested and concerned) on the history and procedures of developing the system. This is also intended to encourage young teachers to come up with innovative contribution in our education system as we celebrate Sherig Century.

The writer is Dr Singye Namgyel, Director General, Sherubtse College

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• 𝐓𝐡𝐞 𝐈𝐦𝐩𝐚𝐜𝐭 𝐨𝐟 𝐋𝐢𝐟𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐓𝐨𝐛𝐚𝐜𝐜𝐨 𝐁𝐚𝐧 𝐢𝐧 𝐁𝐡𝐮𝐭𝐚𝐧: 𝐀 𝐌𝐮𝐥𝐭𝐢𝐟𝐚𝐜𝐞𝐭𝐞𝐝 𝐏𝐞𝐫𝐬𝐩𝐞𝐜𝐭𝐢𝐯𝐞
• 𝐓𝐢𝐤𝐓𝐨𝐤’𝐬 𝐑𝐢𝐬𝐢𝐧𝐠 𝐈𝐧𝐟𝐥𝐮𝐞𝐧𝐜𝐞- 𝐀 𝐋𝐢𝐟𝐞𝐥𝐢𝐧𝐞 𝐟𝐨𝐫 𝐓𝐢𝐤𝐓𝐨𝐤𝐞𝐫𝐬
• 𝐎𝐏𝐈𝐍𝐈𝐎𝐍- 𝐈𝐧 𝐚 𝐫𝐞𝐠𝐢𝐨𝐧 𝐰𝐢𝐭𝐡 𝐩𝐨𝐨𝐫 𝐟𝐨𝐨𝐝 𝐬𝐚𝐟𝐞𝐭𝐲 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝𝐬, 𝐩𝐨𝐥𝐢𝐜𝐲 𝐦𝐚𝐤𝐞𝐫𝐬, 𝐭𝐡𝐞 𝐩𝐫𝐢𝐯𝐚𝐭𝐞 𝐬𝐞𝐜𝐭𝐨𝐫 𝐚𝐧𝐝 𝐜𝐨𝐧𝐬𝐮𝐦𝐞𝐫𝐬 𝐢𝐧 𝐀𝐬𝐢𝐚 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐏𝐚𝐜𝐢𝐟𝐢𝐜 𝐦𝐮𝐬𝐭 𝐝𝐨 𝐛𝐞𝐭𝐭𝐞𝐫
• 𝐄𝐦𝐛𝐫𝐚𝐜𝐢𝐧𝐠 𝐓𝐞𝐜𝐡𝐧𝐨𝐥𝐨𝐠𝐲 𝐢𝐧 𝐂𝐥𝐚𝐬𝐬𝐫𝐨𝐨𝐦𝐬 𝐒𝐩𝐚𝐫𝐤𝐬 𝐄𝐧𝐠𝐚𝐠𝐞𝐦𝐞𝐧𝐭, 𝐀𝐜𝐜𝐞𝐬𝐬𝐢𝐛𝐢𝐥𝐢𝐭𝐲, 𝐚𝐧𝐝 𝐍𝐞𝐰 𝐂𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐬
• 𝐑𝐢𝐬𝐢𝐧𝐠 𝐃𝐫𝐮𝐠 𝐓𝐫𝐚𝐟𝐟𝐢𝐜𝐤𝐢𝐧𝐠 𝐓𝐫𝐞𝐧𝐝𝐬 𝐒𝐩𝐚𝐫𝐤 𝐕𝐢𝐠𝐨𝐫𝐨𝐮𝐬 𝐀𝐧𝐭𝐢- 𝐓𝐫𝐚𝐟𝐟𝐢𝐜𝐤𝐢𝐧𝐠 𝐌𝐞𝐚𝐬𝐮𝐫𝐞𝐬

Private school’s proactive efforts to preserve the national language ‘Dzongkha’

…𝒊𝒏𝒏𝒐𝒗𝒂𝒕𝒊𝒗𝒆 𝒊𝒏𝒊𝒕𝒊𝒂𝒕𝒊𝒗𝒆𝒔 𝒇𝒐𝒔𝒕𝒆𝒓 𝒄𝒖𝒍𝒕𝒖𝒓𝒂𝒍 𝒑𝒓𝒊𝒅𝒆 𝒂𝒏𝒅 𝒑𝒓𝒆𝒔𝒆𝒓𝒗𝒆 𝒍𝒊𝒏𝒈𝒖𝒊𝒔𝒕𝒊𝒄 𝒅𝒊𝒗𝒆𝒓𝒔𝒊𝒕𝒚 𝒇𝒐𝒓 𝒇𝒖𝒕𝒖𝒓𝒆 𝒈𝒆𝒏𝒆𝒓𝒂𝒕𝒊𝒐𝒏𝒔

Sonam Deki In a bid to promote the utilization and safeguarding of the national language, Druk School in Thimphu, have initiated the practice of observing a dedicated Dzongkha speaking day. This initiative, unique to the Druk School among the various educational institutions in the country, aims to instill a sense of pride in Bhutan’s cultural heritage while reinforcing the significance of Dzongkha. By designating a specific day for speaking the national language, the schools aspire to nurture students’ connection to their roots, fostering a deeper understanding of traditions and enhancing communication skills. This endeavor is expected to have a positive impact on the entire school community, contributing to the preservation of Bhutan’s linguistic and cultural diversity.

In the previous year, the school conducted a survey named ‘Parent Opinion Survey 2022’ to analyze the current situation, with over 80% of parents participating. 32.8% of respondents confirmed that their children’s interest in Dzongkha was below average. 29.7% of respondents agreed that they only converse with their children in English at home.

Phuntsho Tashi, the Principal of Druk School said, “Concerns regarding the declining quality of Dzongkha were brought up for discussion in the school’s review meeting. Based on my personal experience with children in the school, I observed that Dzongkha is hardly spoken, especially among lower primary students. Some children openly express their dislike for speaking Dzongkha, particularly when reminded during Dzongkha class”.

After sharing the survey findings with the Parent Teacher Association (PTA) members at the end of 2022, the school received positive feedback from parents. As a result, the Druk School decided to implement several initiatives for the year such as Dzongkha Speaking Day every Tuesday; Dzongkha Reading, Strengthening Dzongkha Foundation, Making Dzongkha Fun and Dzongkha Drama were some of the activities for the day.

The Principal said, “Our goal is to encourage children to converse in Dzongkha to preserve our roots, which are rapidly fading away. By fostering a sense of cultural connection and helping children perform better in Dzongkha, we aim to prevent the loss of their language proficiency. While it is not easy to make children speak Dzongkha, especially when some teachers themselves do not speak the language fluently, we have noticed positive changes due to the aforementioned initiatives and related efforts.”

He further added, “Currently, we have received positive feedback from parents, particularly during the 25th PTA meeting held in May 2023. However, one concern raised was that some children are teased by their peers when they speak Dzongkha. This issue is being addressed by communicating with both teachers and students during the morning assembly. Our future plans will depend on feedback received from parents and the outcomes of review meetings. While the specific strategies may change, our primary focus on improving the Dzongkha language will remain intact.”

Sonam Dorji, a Dzongkha teacher expressed his support for the new initiative, stating, “The introduction of Dzongkha speaking day is a positive step towards preserving our language. It provides an opportunity for students to engage in conversations, storytelling, and other activities exclusively in Dzongkha, allowing them to deepen their connection with our cultural roots.”

He added, “In our country, there is a widespread interest in English. I believe this is primarily attributed to the limited job opportunities available for those proficient in Dzongkha. Additionally, the responsibility lies with parents as well, as they predominantly focus on teaching English at home. Simply urging the youth to improve their Dzongkha skills is not enough; we must actively create an environment that encourages and promotes the use of Dzongkha. This particular initiative serves as one such effort. However, both teachers and students often find themselves grappling with the significant disparities in spelling between the curriculum and the DDC (Dzongkha Development Commission) dictionary, which adds to the complexity of teaching and learning the language.”

Bina K. Pulami, an English teacher, emphasized the significance of the environment and friends in language learning. “At Druk School, all the students are fluent in English and effortlessly engage in conversations. This inclusive environment greatly benefits new students with limited English proficiency, as they quickly grasp the language. However, the situation is different when it comes to Dzongkha, as there are fewer opportunities for communication due to a lack of friends who speak the language. To address this issue, this initiative provides a platform for these students to communicate and connect with others. Additionally, the prevalence of digital platforms, which children are exposed to from a young age, highlights the importance of incorporating more Dzongkha content into social media. By doing so, children would be more inclined to engage with the language. An example of the positive impact of such content is the popularity of Ap Bokto, a Bhutanese animated movie, among the youth. Therefore, creating similar content would likely yield positive outcomes” she said.

Dorji Wangchuk, a parent of a student expressed his enthusiasm for the initiative, saying, “I believe this will instill pride in our national language and foster a sense of belonging among our children. It is crucial to strike a balance between English proficiency and preserving our unique Bhutanese language.”

Sharing her concerns, Thinley Wangmo, a parent lamented, “I had completed only up to class 6, and my husband’s busy schedule leaves little time for us. Furthermore, neither of us engages in English conversations. However, I find it disconcerting that both of my children exclusively communicate in English. Even when attempting to converse in Dzongkha, they do so with unease and awkwardness. To my dismay, there have been instances where they unintentionally put our guests in uncomfortable positions by conversing in English, even when the guests are not fluent in the language.”

Tshering Phuntshok Jabla, an eighth-grade student, expressed, “Upon joining Druk School, I found English to be commonly used, but Dzongkha remained difficult. Nevertheless, the initiatives implemented here have provided us with opportunities to enhance our Dzongkha skills. During that day, all my friends and I make a conscious effort to communicate in Dzongkha. Consequently, I feel that my proficiency in Dzongkha has improved significantly from fourth to eighth grade, and I am now able to speak fluently.”

Sonam Tshering Lhaki, a student shared, “Every Tuesday, we dedicate our conversations and reading sessions to Dzongkha, and I have noticed a remarkable improvement in myself. Within the circle of friends, we make a conscious effort to communicate in Dzongkha, although occasionally we unintentionally slip into English. Thankfully, our friends kindly remind each other to switch back to Dzongkha. It’s heartening to witness the collective commitment to speaking and preserving our language.”

Tshering Choden, a student expressed, “From my perspective, speaking in Dzongkha comes more naturally to me, whereas writing in Dzongkha poses a greater challenge. In my previous schools, the emphasis was always on speaking English. However, here at our current school, we are encouraged to communicate in Dzongkha, which I believe is acceptable since I am comfortable with both languages. However, I have noticed that some of my friends find it difficult to adapt. They struggle to understand Dzongkha, which becomes evident even during Dzongkha exams. Therefore, I believe that this program greatly benefits us. Personally, I didn’t have much interest in reading Dzongkha before, but now I have developed a fondness for it. Whenever we buy books, my sister chooses a Dzongkha book while I opt for an English one, and afterward, we share and exchange our books.”

At the same time, Government schools are taking measures to preserve and promote the Dzongkha language. As part of their initiatives, they have introduced Dzongkha stories, biographies, and maxims into the textbooks, enabling students to learn and appreciate the language. Furthermore, a Dzongkha content repository has been established, alongside digital learning platforms, fostering a technologically enhanced learning environment. To ensure teachers are equipped with the necessary skills, they are being trained in digital pedagogy, paving the way for a digitized approach to education.

Tshering Doma, Policy and Planning Division, Ministry of Education and Skills Development said, “Highlighting the importance of Dzongkha, it has been made a compulsory subject from pre-primary to 12th grade, emphasizing its significance throughout the educational journey. To further promote the language, the Ministry has gone the extra mile by sending Dzongkha teachers to New York and New Delhi, enabling them to teach Dzongkha in these locations and spread awareness of the language beyond Bhutan’s borders.”

She added, “To promote the usage of Dzongkha in schools, we place great emphasis on encouraging students to communicate in both Dzongkha and English. In addition, we have taken the initiative to organize various literary competitions exclusively dedicated to the Dzongkha language. These competitions encompass a wide range of activities, including debates, speeches, dictation exercises, dramas, and ballad performances. By diversifying the avenues through which students can engage with Dzongkha, we aim to instill a sense of appreciation and proficiency in the language.”

“Recognizing the popularity of platforms such as YouTube, TikTok, and Facebook among the youth, we have also leveraged these mediums to enhance the learning experience. We have uploaded educational videos that focus on Dzongkha grammar and vocabulary, ensuring that students have convenient access to valuable language resources in formats that resonate with their interests and preferences. By embracing these contemporary communication channels, we strive to make the learning of Dzongkha more engaging, interactive, and accessible to the younger generation” she further added.

The Ministry wholeheartedly supports the promotion of Dzongkha by providing comprehensive assistance to schools. This includes ensuring that all Dzongkha textbooks, as well as necessary reference materials and documents, are readily available to schools free of cost. By facilitating access to these educational resources, the Ministry demonstrates its commitment to fostering a robust Dzongkha curriculum and encouraging the widespread adoption of the language in the educational landscape. This provision of essential materials equips educators and students with the tools they need to explore, understand, and nurture the richness of Dzongkha language and culture.

Ugyen Dorji, Chief Language Development Officer in the Dzongkha Development Commission (DDC) said, “It is commendable that private schools are taking initiatives to promote Dzongkha. Such efforts demonstrate their commitment to preserving and nurturing one’s culture and language. In government schools, there exists a cultural practice where students are required to speak Dzongkha for one day each week. In terms of the DDC, we have established dictionaries and grammar books as the main components for fostering better literature. To encourage students in Dzongkha, we have created animated content and comic books in the language. Furthermore, we provide Dzongkha-English pocket dictionaries to all schools. Additionally, all students can access these books on our websites, as we upload them there.”

He added, “One of the major challenges faced by people is related to spelling. Previously, there were only Chokey words, but now we are striving to review and transform them into Dzongkha words. Earlier, students and teachers used to get confused by the spelling of certain words because the DDC and Education Curriculum had different spellings. However, later it was agreed upon to solely use the DDC-approved spelling of words.”

“In the case of children who are exposed to English from a very young age, their language development largely depends on how their parents raise them. Often, parents exclusively teach their children English or predominantly communicate in English within the family. This is primarily due to the perceived future opportunities associated with English, as there aren’t as many prospects for learning Dzongkha. Moreover, solely learning Dzongkha is not sufficient for survival in today’s world. Even individuals with extensive knowledge of Dzongkha often do not receive significant recognition. These reasons contribute to children’s lack of interest in learning Dzongkha”, he further added.

Despite the challenges, the efforts made by Druk School and other educational institutions, along with the support of the Ministry of Education and the Dzongkha Development Commission, indicate a collective commitment to preserving and promoting the Dzongkha language. By implementing initiatives like Dzongkha speaking days, incorporating Dzongkha content into textbooks, providing digital resources, and organizing literary competitions, steps are being taken to create an environment that encourages the use and appreciation of Dzongkha.

Preserving the national language is not only crucial for maintaining Bhutan’s cultural identity but also for fostering a sense of pride, belonging, and connection among the younger generation. The ongoing efforts to strengthen Dzongkha skills will contribute to the overall preservation of Bhutan’s linguistic and cultural diversity, ensuring that future generations continue to value and uphold their heritage.

As Bhutan continues to navigate the evolving landscape of language and cultural preservation, the collaboration between schools, parents, the government, and language institutions remains essential. By working together and implementing innovative strategies, Bhutan can overcome the challenges and inspire a renewed appreciation for the beauty and significance of the national language- Dzongkha.

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Himalayan Linguistics

The Grammar of Dzongkha [HL Archive 7]

• Tshering, Karma ;
• van Driem, George

Published Web Location

The present revised and expanded grammar of Dzongkha supersedes the earlier 1992 and 1998 English editions and the 2014 French edition of our Dzongkha language textbook. The grammar lessons in our Dzongkha language textbook have over the years appealed to an international readership eager to acquire a working command of Dzongkha, and this new textbook has been augmented with appendices in order better to serve our Bhutanese readership as well.

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