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Numerous ethnic groups inhabitBhutan, with theNgalop people who speak theDzongkha language being a majority of theBhutanese population.[1][2] The Bhutanese are of four main ethnic categories, which themselves are not necessarily exclusive – the politically and culturally dominant Ngalop of western and northern Bhutan, theSharchop of eastern Bhutan, theLhotshampa concentrated in southern Bhutan, and Bhutanese tribal and aboriginal peoples living in villages scattered throughout Bhutan.[3]
The Ngalop (meaning "earliest risen" or "first converted" according tofolk etymology)[4] are people ofTibetan origin who migrated to Bhutan as early as the 9th century, who are often referred to in literature as "Bhote" (people ofBhutia/Bhotia or Tibet). The Ngalop introduced Tibetan culture and Buddhism to Bhutan and are the dominant political and cultural element in modern Bhutan. Their language, Dzongkha, is the national language and is descended from Old Tibetan. The Ngalop are dominant in western and northern Bhutan, includingThimphu and the Dzongkha-speaking region.
TheSharchop (meaning "easterner"), are the populations of mixed Tibetan, South Asian, and Southeast Asian descent who mostly live in the eastern districts of Bhutan.[5] Van Driem (1993) indicates the Sharchop and closely related aboriginalMonpa (Menba) are descendants of the plurality ethnicity of Bhutan and the principal pre-Tibetan (pre-Dzongkha) peoples of that country.[4][6] The Sharchop account for most of the population of eastern Bhutan. Although long the biggest single ethnic group in Bhutan, the Sharchop have been largely assimilated into the Tibetan-Ngalop culture.[3] Most Sharchop speakTshangla, aTibeto-Burman language.[7] Because of their proximity to India, some speakAssamese orHindi. They traditionally practice slash-and-burn andtsheri agriculture, planting dry rice crops for three or four years until the soil is exhausted and then moving on,[3] but the practice has been officially banned since 1969.[8][9]
The Lhotshampa are generally classified as Hindus. This is an oversimplification, as many groups that include theTamang and theGurung are largelyBuddhist;[10] theKiranti groups that include theRai andLimbu are largelyanimist followers ofMundhum (these latter groups are mainly found in eastern Bhutan). Their main festivals includeDashain andTihar.
Traditionally, Lhotshampa have been involved mostly in sedentary agriculture, although some have cleared forest cover and conductedtsheri agriculture. The most divisive issue in Bhutan in the 1980s and early 1990s was the accommodation of the Nepalese Hindu minority. The government traditionally attempted to limit immigration and restrict residence and employment of Nepalese to the southern region. Liberalization measures in the 1970s and 1980s encouraged intermarriage and provided increasing opportunities for public service. More in-country migration by Nepalese seeking better education and business opportunities was allowed.[3] However, through the late 1980s and 1990s, as many as 107,000 Lhotshampa were forcibly deported or fled Bhutan for Nepal in fear of persecution.[11] ManyBhutanese refugees still reside inUNHCRrefugee camps in Nepal, though many have been resettled to western countries.[12][13][14][15]
Small aboriginal or indigenous tribal peoples live in scattered villages throughout Bhutan. Some are culturally and linguistically part of the populations ofWest Bengal orAssam and have embraced the Hindu system ofendogamous groups ranked by hierarchy and practice wet-rice and dry-rice agriculture. They include the Brokpa,Lepcha, andDoya tribes as well as the descendants ofslaves brought to Bhutan from similar tribal areas in India. The ex-slave communities tended to be near traditional population centers because it was there that they had been pressed into service to the state. Some like the Black MountainMonpa are said to represent the aboriginal people of Bhutan, while some like the Brokpa probably originally migrated from Tibet. Together, the Ngalop, Sharchop, and tribal groups constituted up to 72 percent of the population in the late 1980s according to official Bhutanese statistics.[3] TheCIA Factbook, however, estimates Ngalop and Sharchop populations together to total about 50 percent, with indigenous and migrant tribes constituting 15 percent – or 65 percent altogether.[16]
Bhutan also had a sizable modernTibetan refugee population, although there are no Tibetan communities or villages in the country. The total Tibetan population stood at 10,000 in 1987. The major influx of 6,000 persons came in 1959 in the wake of the1959 Tibetan Rebellion. The Tibetan expatriates became only partially integrated into Bhutanese society. At the time, when the king fell sick, there was a problem of who would inherit and carry on the royal line: the son of a Tibetan queen or a Bhutanese Queen. When the conflict was occurring, the king secretly sent his Tibetan wife and her family to India. However the Tibetans in Bhutan had to suffer the consequence. Some of the Tibetans were secretly taken from their home and sent to prison. Many of those people died in prison and some were sent to remote places for many years. The general Tibetan public in Bhutan only heard about it later on. So, the Tibetans in Bhutan requested to have them sent to India where their beloved spiritual leader was. Perceiving a lack of allegiance to the state on the part of Tibetans, the government decided in 1979 to expel those who refused residency. India, after some reluctance, acceded to the move and accepted more than 3,100 Tibetans between 1980 and 1985. The Tibetans were separated into three groups. The first two groups of Tibetans were sent to India and have found their own community. However the third group is still in Bhutan. They do not have a Bhutanese passport because they were part of a group that wanted to leave Bhutan. However, there are other Tibetans who have Bhutanese residency because they accepted the offer to live in Bhutan instead of going to India. Although Bhutan traditionally welcomed refugees—and still accepted a few new ones fleeing the 1989 unrest in Tibet—official governmental policy in the late 1980s was to refuse more Tibetan refugees.[3]
This article incorporates text from this source, which is in thepublic domain. Robert L. Worden (September 1991). Andrea Matles Savada (ed.).Bhutan: A Country Study.Federal Research Division. Ethnic Groups. This article incorporates text from this source, which is in thepublic domain. Robert L. Worden (September 1991). Andrea Matles Savada (ed.).Bhutan: A Country Study.Federal Research Division. Farming.
