‘Sam-dhang kyo la mi-dha’: Pema Gojor and His Experiences #dolpo #blog

  

Born in Karang-4, Saldang, Pema Gojor is currently conducting a research about the Monasteries of Dolpo. He was one of the three Dolpo people who were assigned to this research by Nyinchung Tulku Rinpoche. Though later he became the only one to conduct the task, he did not refrain but continued the task for four months in Dolpo. He journeyed through all 7 Village Development Committees (VDCs) of Dolpo while interviewing locals including the related people of monasteries. These people included monks and many others. As this task mainly fell during the season of spring and summer, the weather supported him though the treacherous journey at times warned him too. Remembering a moment when he felt that he nearly died as he reached Tingyu VDC (at-least four days away from Dunai) from Dho VDC, he was relieved to find some seep of local brewery products to breathe in his life. On the other hand, he remembers an old monk who does not know anything about his own monastery. This also put Gojor into further uneasiness when it came to know and write about the monastery.

Pic: Gojor in Jangchup Ghephel Monastery, when he was only 10 years old

Pic: Gojor's Mother, Ngudup Dolma

Sharing further about his recent journey back to Dolpo for the research, he said that this project is headed by International Nyingma Dictionary Editorial Committee, Karnataka, South India. Though it was started in 2013 and supposed to end by 2016/17, he was recently selected for this project. Some of the difficulties he faced during the field, according to him, were: lack of real information/data about any monastery; the monks who are currently in the monastery are unknown about it; the problems with the date (when it was established or built?, and even unclear in the texts available); those earlier responsible figures have not had written anything about them nor their supporters. There are so many things to look into besides a learning we both agreed upon also during the conversation, ‘even if you are a local, the nature is always hard to understand’.

Pic: Our 4 hours of interaction about Dolpo and his experiences

I remember Gojor from his days of monk in India. For a community such as that of Dolpo dominated by religious values and its villagers following those norms possess many reasons to send their children far away from the parents’ gaze. His experiences including the current research also urged me to speak with him. One can also learn so many things from his struggles including his return back to his village after spending more than five years in India as a monk.

 During the conversation, Gojor shared that he was born in a Kyo-wo (poor) family. He did not refrain to stress his poor status throughout the conversation. His father, Karma Tsewang and Mother, Ngudup Dolma were separated when he was only 5 years old. His mother later married Dhargey, Gojor’s Uncle and Tsewang’s brother. Dhargey return from Taiwan and somewhat affluent life also made it easier for Dolma to leave Tsewang, Gojor’s dad. How this would have affected that young child’s mind is hard to know though Gojor still believes that his mother cares about him and his elder sister, Tsomzom Bhuti.

Gojor said that he and his sister never really fought over anything. Gojor spent his 7th and 8th age with his dad. According to Gojor, his dad was a hard-working man, who remained single for many years and adored him a lot. When asked, whether he asked why his dad stayed single for many years, Gojor said that his dad was unsure whether a newly married woman will be able to love his children or not. Love towards his children replaced his father’s loneliness. On the other hand, Gojor shared that husband and step-wives never really have better relationships in Dolpo. Step-wives neglecting the children of the husband’s first wife have remained a common phenomenon, according to Gojor. 

 Moreover, his dad remained as a close friend to him. Besides taking him to China’s Tibet Autonomous Region for the Trans-himalayan Trade following Yaktaal, his father encouraged Gojor to study. Though his father was ‘illiterate’, Gojor told me that his dad wanted his child to have a better life. Education and better life coincided in a rural life.

Consequently, under the supervision of Lama Jigme of Jangchup Ghephel Monastery (around 45 years old monastery), Gojor became a monk from 9-14 years old. This is where he got a chance to pursue Tibeto-Burman language. His overall experience in this monastery was sound. His family used to bring him clothes and foods when he was in the monastery. His mother also turned up few times.

                     Pic: Jangchup Ghephel Monastery, where Gojor spent his 5 years of childhood

                                                      Pic: Karang Jamchen Phodrang Monastery, Saldang

Nevertheless, as he is the only son of the house, he later came back to his family though the monastery was not far away from his village. He was later involved in the building of Karang Jamchen Phodrang Monastery and a Karang School (funded by a project), when he was only 15. He remembers walking down to Shey-Phoksumdo National Park and carrying a long sized (timber) shingsa, on his tiny spine. But, the roads were narrow. Talking briefly about the narrow rural road, Pema said that the road used to be very narrow and he and his dad had to go through several narrow cliff roads while taking one side step at a time with his back and the long timber parallel to the cliff. A small mistake could have cost his life.

Though at that time, one person from one household was required in for the task, Gojor told me that his dad wanted a lot more timbers and also took him. Afterwards, when he was 16, he even got a chance to reach nearby Ghaang-Rinpoche (Mount Kailash) with his father. He helped his fathers in every travel, Bhey (external journey). He also spent many 2-3 months going to Jhyaang (Tibet) and returning back to the village frequently. His sister used to work inside the house, Shiwa (domestic labor) while looking after the farms and livestock. Without hard work, it was nearly impossible for them to feed themselves.

                                                                       Pic: Yaaktaal and his dad steps

Meanwhile, times were slowly changing for him. Though he thought of going to a school, it was hard for him to start the ‘modern’ education system with his age of 18. Then, he chose India’s Monastic education. Under the guidance of his sister’s husband, Tashi Dhundup, and Dolpo Khenpo, he was sent to Namdroling Monastery when he was only 18. Quality of the monastic education of India also motivated his choice. This was a first time when he went to the lower parts of Dolpa, Nepalgunj, Kathmandu and then to India. When I asked him about the overall experiences, he could not hide his excitement. This was in late 1990s or around 1998. He has not yet had any clue about other parts of Dolpo including Dho, Chharka and so on.

Saldang is the biggest VDC within Dolpo. Only in the late 1980s, Dolpo villages were brought under the Development Committee Framework led by the late King Birendra of Nepal. Presently, Dolpo constitutes 7 VDCs: Saldang, Dho, Vijer, Phoksumdo, Tingyu, Chharka and Mukot. Though geographically and population wise, Saldang somewhat dominates other VDCs of Dolpo, Saldang has also been the village of the renowned customary leader, late Nyima Tsering of Dolpo. Late Nyima Tsering had his ‘agents’ as a Gowa in other parts of Dolpo. The political dominance of Saldang under late Nyima Tsering, hence within Dolpo was apparent. Besides this late leader, Saldang also constitutes Shey Monastery, one of the oldest monasteries of Dolpa district. Shey Festival is still celebrated after every 12 years. On the other hand, this village also gave birth to the Oscar nominated Caravan’s Actor, late Meme Thinley Lhundrup. Nonetheless, the village is at-least five days walking distance away from Dunai, the district administrative headquarters, and none of the locals of Saldang, similar to other locals of Dolpo, are in the judiciary, executive and legislative structures of the country. There are still many locals in Saldang who still rely upon their local Dolpo dialect in their everyday communication. The interview with Pema Gojor was also conducted in same language and it lasted nearly for four hours. 

  

                                           Pic: Karang village, Saldang

One has to go through Phoksumdo Lake, Shey La, Namdo and then to reach Karang, Saldang. To come down from Karang, Saldang to Dunai following that particular route, it would at-least take 6 days. When Gojor reached Chuwar (the place in between Phoksumdo and Dunai), he was amazed by the facilities around, especially with the new shops built by woods and ngar-mo (sweet drinks). During the conversation, those drinks still freshen up his present.

At that time, he felt that there is not any better place than Phoksumdo and hence, replaced his previous list of the best place, his Lung-pa (village) having horses, farms, yaks and so on. Later onwards, when he reached Dhug-nyal (Dunai), the district headquarter, his young mind again replaced the Chuwar’s increasing ‘modernizing’ features as he saw better houses in Dunai. ‘Dhug-nyal Ki-po shee-wush ray’ (Dunai is a better place) was his confirmation. Again, when he reached Nepalgunj, which was cleaner than Dunai, his images of Dunai were substituted. Though it was hot, the urban colors of Nepalgunj infront of his innocent eyes amazed him. In Boudha, Kathmandu, Gojor stayed for around one and half months in a rented place. He also remembered failing to clean his own rice bowl properly. Going to the toilet in the lower region was the hardest experience for him. These experiences did not fail to overwhelm him. 

 Then in Namdroling Monastery of Honorable Penor Rinpoche, in Shey-tra (Monastic School), he stayed there for 2 years. Though it is nearly hard to get khap-tug chug-ye (direct admission) to Shey-tra, his previous experiences back in his village helped him to get the admission. Shey-tra requires Bumg-na (its meaning???); compulsory Tsam (retreat) for 3 months; needs to properly read and write ‘Byod-yig’ (Tibetan language) and Tibetan pay-ja (religious text). Meanwhile, his ambitions encouraged him to finish first and second level of study in Shey-tra and then to enter Gelug education. In Gelug, he stressed that Che-ni Rig-pa (Philosphy) is shug-chenpo (strong) than in Namdroling. ‘If I would have completed my studies in Gelug-pa and then came back to Namdroling, the studies of Namdroling would have improved and I had planned accordingly without leaving my identity as a monk’, said Gojor. Subsequently, Gojor spent his five years in Gelug Monastery. There are many Dolpo Dhra-wa (monks) in Gelug Sera Monastery. Jigme Thinley helped him in this monastery. This also eased his education. Meanwhile, when I asked him whether he missed his village or not during those times, he replied, ‘I missed my village, my family and friends a lot. It was natural in a foreign place even if the place in India was kyi-pu (relaxing)’.

               Pic: Gojor as a monk in India

In 2014, he went back to his village though he least expected that. He paused a little bit when I asked him why he left it all and went back to his village. ‘Sam-dhang kyo la mi-dha’ (what you think would not always materialize in reality), was his first reaction. His dad passed away in 2012 and he did not have anyone to look after in his home, back in his village. His step-mom, one his dad married when Gojor was only 13 was left alone in the house. Then, he later received many messages asking for his return when he was in India, both from his step-mom and his sister. Afterwards, when he finally went back to his village nearly after 6 years, the state of school, Karang School and the people involved also influenced his decision. There was no Tibetan Language Teacher in the school. Kelsang Sir and Lodoe Wangchuk of the same village also requested him to stay and be the teacher of the school. He knew the Tibetan language well, which he taught in the school for 6 months in the school. Later, the villagers from both his village and Dho requested him to stay back and teach the Tibetan language. Thanks to his outstanding education in India and his command over the Tibetan language, it was not a hard decision. Gojor decided to stay back and teach the Tibetan to his villagers’ young boys and girls in his own village. Yet, he did more than that as necessitated by the villagers understanding.

                                                Pic: Gojor with his students in Karang School

Pic: Karang School

It is always hard to convince the rural households to send their children back to a school. The household and farm works prioritized by these households put the future of children under dilemma. The uncertain future of some people post-school further stops these children’s parents to send their children to a school. Who will look after the household works and the new born baby? What will happen even after getting an education in a rural school?, are some of the common questions, Gojor also faced when he and Soiler Sir went to every households of the village while asking the parents to send their children to the school. Yet Gojor gave few examples of foreign countries including Japan and how the country’s economy was boosted by education and how education could also help any child to lead better life. In addition, he is their own ‘son’ and how he requested them in own Dolpo dialect also mattered a lot. He firmly believed in those abilities of knowledge imparted by any education. These persuasive convictions helped Gojor to double the number of students from 30 to 63 students within three months from 83 Households of Karang-4, Saldang. 40 were girls and 33 were boys. It was one of the few happiest moments for a new teacher. Since then, he has been teaching in the school throughout the months of March–October.

                                             Pic: Gojor with his students in Karang School

Pic: Gojor with his students in Karang School

When I asked him, what are the changes he has witnessed after his return, he was happy to share few progresses. Some of them are, according to him: many things to eat; many dolpo students who have passed class 10; and many villagers who are now included in the foreign run project as staffs. On the other hand, one of the outstanding achievements of the education, he said was in the ability of the locals to acquire the nag-rik-ta (citizenship) from Dunai. Remembering his previous days when he obtained the citizenship card, he said that he gathered and brought in 7 people from the village for that. But, he happily said that these days, the youth go to Dunai and obtains that card within few days, single handedly. The educational turn in Dolpo has somewhat remains exemplary. 

He also has been working as an editing member of Himalayan Lengteg. Since 2012 led by Dolpo Tulku Rinpoche, this has also been publishing annual magazine. This magazine of around 100 pages includes poems, histories and other news about the communities living around Himalayan region. Besides, he has already published two books: i) Poem book, and ii) Shi rim bod yig lob deb munsel dronme, a children book. Molding the young minds through proper knowledge became a priority.  

Pic: The Poem book written and published by Gojor

Pic: The Children book written and published by Gojor

Pic: The 2016 edition of Himalayan Lenteg

Though geography for him still bars these achievements to sustain and to bring all Dolpo to invigorate and share the ideas of progress every day, he also believes that the youths of Dolpo hold a great responsibility to steer the present path towards better tomorrow. He clearly said that there are various youth clubs in every VDCs of Dolpo but are still acting independently and not united. Unity, therefore, remains a promise and a key path to walk upon.