Tashi Namgyel Exploration

The name Zhingri originates from local terms—Zhing, meaning mud, and Ri, meaning water. The name reflects the unique nature of the stream that emerges directly from the mud in this area. This water serves multiple purposes: it is used for irrigating paddy fields, providing drinking water for cattle, and even turning a prayer wheel located just below its source.

Zhingri is well-suited for agriculture, particularly for growing maize, bananas, and sugarcane. The villagers also produce tsatsi burum from the sugarcane. The land is fertile and spacious, allowing for maize cultivation twice a year.

The development of a large school in Lungkhar significantly boosted economic activity in Zhingri village. Several buildings have since been constructed, with shops operating and houses rented out. Despite its current progress, Zhingri was once a remote and isolated village, far removed from any motorable roads.

Lungkhar: A Land of Ancient Lore, Spiritual Resonance, and Enduring Community

This captivating location, known locally as Lungkhar (meaning "stone stronghold"), is rich with history and folklore. Its name hints at a time when stone structures, resembling walls, dotted the landscape, remnants of the Pema Gatshel Khar people's stone-built settlements. Though it appears flat from afar, the land is actually quite sloppy, yet the Khar people ingeniously adapted it for paddy cultivation.

Over time, however, these settlements were abandoned. A dark belief took root: local deities were inflicting sickness and death upon the inhabitants, forcing many to migrate to Zhingri and other.

Years later, after Yoechen Central School was established, an unnamed lama was called to the site due to an outbreak of student illnesses. He meditated overnight in the swampy, forested area below the school. His profound revelation was that the land's non-human owner was desperately poor, residing in a decrepit dwelling with a single-planked floor, a worn-out pot, and a grandmother with her two children. The lama concluded that this deity's power to harm had significantly waned.

Since 2014, Yoechen Central School has been located here, a decision by the Nanong Gewog people, chosen for its central and impartial position. While the school's official registration remains "Yoechen Central School" (a name carried over from its original location below the Nanong Gewog Office), locals affectionately refer to it as Lungkhar School due to its present site.

Beyond its ancient settlements, this area served as a vibrant hub. Its ideal terrain for grazing horses naturally attracted traders and business people. Situated on a mule track highway, it even drew merchants from as far as Tibet. These Tibetan visitors would often stay for months, blacksmithing aluminum pots and pans which they bartered for grains and maize flour. Stories even tell of discoveries of valuable Tibetan ornaments, remnants of their time here.

A significant landmark is a Dangrim Chorten, a stupa ordered to be built by the Third Desi Choegyel Minjur Tempa along these very mule track highways. This particular chorten symbolizes the Rigsum Goenpo, distinguished by its three smaller chortens on top, representing Chagna Dorji, Chereyzig, and Jetsuen Jampelyang. Today, the students and teachers of Yoechen Central School take the initiative to whitewash these chortens, including this revered Rigsum Goenpo Chorten.

Menji Woong, a village known in local stories as "cane flat land" because of the many cane plants that used to grow here, is now a key point in the local road network. It links the Nanong Gewog road to Wongchelo and continues on to Tsho-ngang-rey, offering access to the highway that goes to bigger towns like Tashigang and Samdrup Jongkhar. It's also believed to be the summer home for the Thongkha people.

Rezor, originally known as Redizor "the hill which falls to wind direction", is a historically rich site. It served as the residence of the Mani Nagpo, and the remains of a temple, benefacted by Tshatsi Khochey and his subjects, can still be observed. Furthermore, Rezor was a vital stop on ancient trade routes; it was part of the mule and human trail connecting remote areas like Pangthang and Dagor to the Tsho-ngang-rey motor road head, via Wongchelo, Choephu, and Nangshing.

Kolokpu Woong

Kolopu, large, wild, bean-like seeds with a cover similar to common beans, are native to Bhutan's warmer regions. Boys collect these seeds to play a traditional game: they stack the Kolopu in rows, with one seed at the base and others piled on top. Players then take turns hitting these stacked rows from a distance, twisting their "hitter bean" with both hands. The goal is to dislodge the stacked Kolopu; hitting one stack removes two from the sides, while hitting two stacks removes four. The player who dislodges the most Kolopu wins.

This village had a flat area, known as a woong, was historically a significant gathering place for cow herders. This very spot became famous as their primary venue for playing Kolopu, so much so that it eventually earned the name Kolokpu Woong. Even today, elderly villagers fondly share stories of playing this game there in their youth, keeping the tradition alive through their memories.

Gonsingma, the new retreat, holds a name that resonates through generations, a name that existed long before figures like Memey Chenga, Abi Kapchi, and the dog-loving Khu Abi (Dog Grandma) made it their home. Elders recount Khu Abi's dedicated efforts to feed her six dogs, even if it meant begging for provisions from nearby villages. They also remember Bongbu Memi (Donkey Grandpa), from Tomi, Pemagatshel, who shared the land with his three donkeys. These senior locals witnessed the construction of early retreat huts in Gonsingma during their childhood. While the area was once characterized by numerous cattle camps for several decades, these camps have since faded from view, leaving Gonsingma to embrace its latest chapter as a retreat.

The Legend of Terphu: Where a Deity's Generosity Shaped a Village

The village of Terphu owes its name and much of its history to Terdag Phodrang, the revered guardian deity of treasure whose cave and cliff dwelling is locally known as "the mansion."

Ancient Roots and a Deity's Displeasure

Evidence suggests that the Tsatsi Khochepas were the original worshippers of Terdag, with their remains still found by current inhabitants digging near the Phodrang. Terdag's influence extends beyond the immediate village, with people from Zobel, Nganglam, and even Resinang also offering worship.

Local lore tells of a time when Terdag was benevolent, lending kitchen utensils, pots, and pans to the villagers. However, this generosity ceased after an incident where a borrowed pot was returned unwashed. From that day on, Terdag stopped sharing his belongings.

Offerings for Prosperity and Protection

Today, the residents of Terphu continue to make offerings, primarily a libation to the treasure protector, seeking wealth, timely rain, and a bountiful harvest. The "soelkha" text, which guides these offerings, has been reviewed and refined, extending the offering period to three distinct times. Firstly, when crop seeds are sown. Secondly, during transplantation. Thirdly, att harvest time.

Villagers attest to the effectiveness of these offerings, noting a significant decrease in crop damage from wild animals like wild boars, porcupines, and deer. More recently, they've also observed a reduction in monkey attacks on their fields.

The Legend of Raling: A goat form demon, Ralung Lama, and Tshatsi Khochey

According to local legend, a demon in Ralung, Tibet, transformed into a goat and began terrorizing the villagers. An unnamed lama devised a plan to subdue the creature. During the attempt, the demon-goat fled, with the lama in hot pursuit, until they reached Tshatsi.

Before returning to Tibet, the lama entrusted the demon to the formidable Tshatsi Khochey, instructing him to treat the demon-goat as he would any other. However, the demon-goat soon escaped Tshatsi and fled to its current location at Dokeypa, just below where a temple now stands.

Enraged, Tshatsi Khochey chased after it, sword in hand. Upon reaching Dokeypa, he found the demon-goat perched on a rock. The goat then cursed Tshatsi Khochey, declaring that his lineage would end. Infuriated by the curse, Tshatsi Khochey powerfully swung his sword at the demon-goat. But the agile creature leaped into the gorge below, known as Grang Thiri, and instead, the sword struck the rock, splitting it into two halves that are still visible today.

From that day forward, the place became known as Raling, a combination of "Ra" (goat) and "Ling" (place).