Lhakpa Quendren

Trongsa—Sixty-seven-year-old Nakari from Jangbi, Trongsa, is the last person in the Mon community to wear the ancestral pagay, a symbol of Monpa culture that faded in the 1960s in favour of the gho and kira.

Nakari remembers wearing a secondhand gho for the first time at age 10, after his mother, a single parent, traded 10 dre (1.5 kg) of white amaranthus at Langthel. “Traders from Bumthang used to bring washed, stitched used clothes to trade for cereals,” he recalls.

It was a small but meaningful symbol of progress.

“The pagay gradually faded away,” Nakari says. “My mother couldn’t afford a gho for me, and wearing the pagay was seen as a sign of poverty, which embarrassed us.” His expression softens as he recalls: “When I got the gho, I discarded the pagay and never wore it again.” The last two pagay dresses, used for stitching traditional bags (bug), were given to foreign guests about five years ago.

Sixty-seven-year-old Nakari from Jangbi is the last person in the Mon community to wear the

The Monpas, considered one of Bhutan’s earliest inhabitants, once upheld distinct traditions in the Black Mountain (Jwodurshingla) range. These traditions, however, are gradually fading, particularly in the three villages of Langthel Gewog—Phumzur, Jangbi, and Wangling. The ancestral pagay dress, a symbol of their culture, has disappeared, and the native dialect, Monkha—rooted in the Tibeto-Burman language family—is losing its authenticity among the younger generation.

The pagay, once worn with a matching bag (bug) and a bamboo-woven hat called Chok Turkhumung, has largely lost its significance. The white wraparound dress, tied at the neck and waist, forms a large pouch above the waist. “I never wore this dress, even though my parents grew up wearing it. We are not used to it, and even if we try, the rough fabric makes our skin itch,” says 57-year-old Nidup, who is dressed in the gho.

There is little enthusiasm among the Monpas to preserve their culture, as many associate the term “Monpa” with poverty and low socioeconomic status. This stigma has fostered low self-esteem, leading them to distance themselves from traditional customs and practices.

The pagay is rarely seen today, except during National Day and the annual Trongsa Lhamoi Dromchhen, when a few participants wear it to perform the nearly forgotten traditional song, Monzhey.

“The dance was first performed during the consecration of the Trongsa Ta Dzong, by the King’s command,” Nakari recalls.

Fluent in Dzongkha, he learned the language while working with the late Dasho Keiji Nishioka, despite never having had formal education. “There’s no enthusiasm among the youth. Those concerned are mostly the elderly, who don’t even practice the traditions themselves. It’s somewhat ironic.”

A few elderly women still possess the skills to weave traditional attire, but their enthusiasm has faded over time. The scarcity of resources, the labour-intensive nature of weaving, and the lack of demand for the garments have all contributed to a decline in interest.

Today, no one in the community owns an original locally woven pagay. The Tarayana Foundation distributed around 60 pagays from Tashiyangtse to the people, and on two occasions, the Foundation provided white clothes resembling the pagay to the community.

Revival initiatives and challenges

Efforts are underway to research and revive the Monpa’s fading traditions. In support of these initiatives, the Tarayana Foundation and Yangphel Adventure Travel have secured an 18-month research grant of Nu one million from the Tribal Trust Foundation in the USA.

Through the Mountain Craft initiative, supported by the Tribal Trust Foundation (TTF), around 800 nettle plants, locally known as Kulima, have been planted on more than three acres of private land above the village. Traditionally, the Monpas’ attire was made from the fibers of these plants, woven into garments using nettle bark threads the size of a traditional bowstring.

Phurpala, chairperson of the Monpa Cultural and Research Center, mentioned that around 20 women are involved in weaving training. “We have about four elderly women who possess the traditional weaving skills,” he added.

Nettle plant

Peeling the bark of the nettle plant

Nettle bark boiling in ash water

“We have also discussed with the Agency for the Promotion of Indigenous Crafts to explore marketing support and processing machines,” he continued. “Without demand for the attire, the weaving culture cannot be sustained. Young people feel ashamed to wear it.”

Nettle bark buried overnight to soften

Nettle bark dried in the sun

Fibers extracted for weaving Pagay

He explained that extracting yarn using the traditional method involves two labour-intensive steps: beating the fibers and adjusting their size. The process begins with peeling, soaking, and boiling the nettle bark in ash water. It is then beaten and buried overnight to soften. The next day, the bark is washed, dried, and the fibers are extracted for weaving.

“Starting in 2023, students are required to wear traditional dress once a week. Without such initiatives, young people may not have the opportunity to wear it at all,” said Phurpala, adding that efforts are underway to integrate the dialect into the school curriculum, with a book currently being prepared for publication.

However, he expressed concerns about the sustainability of the initiative. “Reviving something once lost takes time. We need substantial investment,” he noted. “For example, we were asked to present our Monzhey at the National Day celebrations in Thimphu last year, which required 40 participants. But without any benefits, not many were willing to take part.”

Other disappearing traditions

Another Monpa tradition—crafting cane and bamboo products such as baskets and bichaps—has nearly disappeared. Once traded with the people of Trongsa for food and clothing, these items are now made only by a few residents in Phumzur village.

The tradition of marriage has also faded. In the past, it was customary to present the meat of three cattle at three different times before bringing a wife home. “While we still hear stories about this tradition, we no longer see it practiced,” Phurpala says.

The Bonchhoe, an indigenous religion practiced by the Monpas, traditionally involved offering meat from cattle, pigs, and chickens. This has now been replaced with eggs. The Monpas would even purchase animals from nearby villages such as Nabji-Korphu, Yungdrung Choling, and Samcholing to worship Jwodurshing, their ancestral abode for generations.

Bonchhoe has now been replaced with eggs instead of meat offerings

Each household is required to conduct about six rituals for their family, while the community performs five rituals annually.

Historically, the Monpas relied on forest resources for their livelihood through shifting cultivation. Today, they cultivate and sell cash crops like cardamom and oranges.

Currently, the three Monpa villages are home to about 375 residents across 60 households. The villages are connected by farm roads and have basic infrastructure, including a healthcare center and a school.