A Reader’s Perspective on Om Dhungyel’s “Bhutan to Blacktown”

Govinda Rizal
Kathmandu

In the memoir Bhutan to Blacktown: Losing Everything and Finding Australia, published by NewSouth in 2023, Om Dhungyel, alongside co-author James Button, weaves a narrative that intertwines familial bonds with a romantic start that continues through many ups and downs to a happy present in Australia.

The story, which is Om Dhungyel’s autobiography, begins with a Zoom meeting set in 2020 when the fear of COVID-19 had engulfed the world. Shuttling readers from the serene landscapes of Lamidanda, Bhutan, to the streets of Australia and occasionally whisking them away to the vistas of Nepal, Bangladesh, and Europe, the story effortlessly traverses diverse settings.

There is a stark contrast in the romantic narratives presented. Om gets married to Saroja in a clandestine ceremony involving only four relatives, unbeknownst to his parents. Half a year later, they solemnized their union publicly. Meanwhile, amidst Om’s marriage rituals, his monarch announces his longstanding marriage to four wives. Om’s wedding coincided with the public wedding of King Jigme Singye Wangchuck, evoking the contrast of melancholic sentiment in readers. Om’s lack of a traditional wedding at home conveys a silent message of rising wild guesses. He sets a precedent for his sisters, advocating for their freedom to select their life partners.

However, amidst these romantic tales, the narrative takes a sudden turn towards tragedy with the electrocution death of Om’s sister, attributed to faulty electrical wiring (Page 67).
I found myself emotionally invested in Om’s experiences, as we share common situations; however, there are subtle yet significant differences between us.

Om recounts sleeping with adults, expressing his fears of sleeping alone. In contrast, I do not recall sharing a bed with anyone during those years. I cannot understand his fears.
Terminologies like “Dalits” and “untouchables” are later additions to the community’s terminologies, as these terms were not prevalent in Bhutan. “The children of so-called lower-caste and Dalits… (p. 22)”. Even today, I believe such terms do not have a place in Bhutanese society. However, a segment of individuals influenced by Indian and Nepalese caste politics have adopted these terms.

In the earlier sections of the book, the concept of ethnicity is amorphously presented. For instance, the authors use-
“Nepali Bhutanese;” “Nepali Southerners;” “Lhotsampas” (p. 30).
“The 1958 Citizenship Act formally recognized the Lhotsampas as Bhutanese” (p. 30).
“Southern areas where the ethnic Nepalese lived” (p. 36).
“…Ganesh Thapa, an ethnic Nepali…” (p. 37).
“Half of ten students were Nepalis…” “My class was unusual… just 15 to 20 were from Nepali background” (p. 37).
“The Bhutanese army was recruiting among Southerners…” (p. 39); and
“…ethnic Nepali population including my family…” (p. 47).
Further, they write, “…we were Bhutanese, at times even more so than the ethnic Bhutanese themselves” (p 74).

There is a callousness of identity confusion. In terms of identity, the authors have not ventured beyond the RGoB versions, even after a prolonged exposure to the reality outside. Here, I do not judge them wrong or right- but express where our perspectives contradict.

Being born a decade ahead of me, Om met more challenges as well as had greater access to privileges, both as a scholar and a job holder. Throughout the book, there is a noticeable evolution of the author’s identity.

While the primary target audience of the book seems to be Australian readers, enthusiasts from other continents find it equally engaging and informative.

Om Dhungel has multiple bonds with Bhim Subba, a figure upon whom the king and the Bhutanese refugees pinned high expectations. Despite this, Subba disengaged from active involvement in the Bhutanese political movement. Though Dhungel is closely connected to Subba, he remains silent on the specifics behind Subba’s political aestivation.

I had expected further detailed insights from Dhungel on the events surrounding the evictions, arrests, and imprisonment, including of his father and elder brother; the information provided is limited, yet whatever is provided is impactful. For instance, he mentions, “…in February 1992, United Nations Development Programme head William Draper praised Bhutan as a leader in ‘sustainable development’. In that year, as the refugee exodus reached its peak, Bhutan received its largest aid package ever” (p. 93). Without further elaboration from the authors, readers infer the international support behind the eviction.

They have crowned the responsibilities of masterminding the policy of expulsion on Home Minister Dago Tshering (p. 47).

At times, the narrative touches upon important events without concerning their authenticities. Notably, the absence of citations or references blurs the distinction between fiction and memoir. The mention of Hillary Clinton’s visit to the camps (p. 124) raises questions on its accuracy; while it was in the news that she visited Nepal in 1995, it is not verified whether she visited the camps, and it has left me to guess. Authors should have provided references to such mega-events.

In another instance, they mention, “A survey … showed that more than 60 per cent of the people (resettled in Australia) owned their homes” (p. 193) without providing a reference.

The authors provided a more detailed account of Om’s experiences in Australia than in Bhutan. They have reduced the level of his contribution to Bhutan through insufficient detailing. They should have explained his contribution to Bhutan in further detail.

Throughout the narrative, the authors share valuable insights that offer lessons for readers. For example, during an interview, he looked down at the interviewers’ feet (p. 146) as a sign of respect learned in Bhutan, inadvertently projecting an image of insincerity in Australian culture. Such instances and numerous anecdotes impart valuable life lessons.

Om holds the distinction of being the first person to obtain second citizenship within twelve years—the shortest time, unless refuted by others, among members of the community who lost Bhutanese citizenship and became refugees.

Not only does Om share stories about himself and his family, but the authors also highlight the achievements of new settlers. For instance, within nineteen months of arriving in Australia, Hemanta Acharya represented the country in FIFA Football for the Hope Festival for the Youth (p. 176). Additionally, Pabitra Kafley made history as the first Bhutanese woman to obtain a driver’s license in Australia (p. 184-185).

Since arriving in Australia, Om has developed a fondness for the Nepali language (p. 156), highlighting a personal evolution. While the author’s anecdotes may depict outlier situations, there are representative examples of the Bhutanese community member’s experiences in Australia included in the book.

The author uncovers a unique psychology among wives at home and former farmers who attribute their lack of education to their parents (p. 187). I found similar grievances resonating among seniors resettled in the USA, with whom I had discussed. This finding seems to have captured the collective agony of Bhutanese settlers.

Authors have acknowledged the continued activism of organizations like the Global Bhutanese Organization and the Global Bhutanese Literature Organization and two individuals, Suraj Budathoki and Ram Karki, for their continued advocacy of Bhutanese issues (p. 257), which leaves behind the assumption that the rest are idle.

The narrative begins with Om’s blossoming romance with his future wife, Saroja, and culminates in their daughter’s wedding, Smriti. Although spanning just one generation, the book incorporates anecdotes from multiple generations.

The book serves as Om Dhungyel’s memoir, enriched with tales of Bhutanese individuals in exile and within the country. One of the most noteworthy aspects of the book is its impeccably crafted language, characterized by easily understandable sentences and remarkably few grammatical errors, making it one of the most error-free books in English published to date by community members.

I trust these endeavours catalyze others to the extent that all literate individuals who can write get inspiration to document their stories like Om, lest they become indistinguishable from those who cannot write.

Congratulations to the authors for an excellent creation.