Large fortified edifices called dzongs (རྫོང་) are common landmarks across Bhutan. Found at strategic locations such as ridges or river confluences, the dzongs are centres of religious and political life and have been ever since the unification of Bhutan in the middle of the 17^th century. Even today, most dzongs are the headquarters of national and district administration. They are also the main base of state-affiliated monastic communities.

The word ‘dzong’ (རྫོང་), in its original sense referred to a site that was difficult to access or reach. Some remote and inaccessible natural sites, such as Senge Dzong and Monkha Śrī Dzong in northeastern Bhutan, are still known as dzongs though they do not have the expected built architectural features. However, with the establishment of towering and fortified structures, today the term has come to refer mainly to large built structures. Bhutan’s built dzongs can be roughly divided into three types corresponding to three political phases of national history. The three types have distinct features that are influenced by the resources available at their particular time and their use. One can also see a progressive evolution from the earlier types both in terms of size, quality, and function.

The earliest sites known as dzongs in Bhutan are some religious establishments founded by lamas before Zhapdrung Ngakwang Namgyel (1594-1651) unified Bhutan. Examples of this group of dzongs are Jathal Dzong and Do-ngön Dzong built by Lhapa lamas in 12^th century, Somthrang Samdrup Chodzong built by Nyö Demchog in early 1200s, Lingshi Jagöthdzong and Tango Chöyingdzong claimed to have been built by Phajo Drukgom Zhigpo (1184-1251; alt. 1208-1275), Dobji Dzong and Lhadzong founded by Ngakwang Chögyel (1465-1540). These were large structures in comparison to ordinary domestic architecture, and were mostly built on sites considered to have some spiritual significance. While some of them became homes for hereditary lamas, others were run by successive abbots and incarnations. These types of structures were generally temple-like and, except for their names, did not have architectural features that distinguished them from other religious structures such as temples or monasteries. Thus, this type of dzong is considered as dzong simply because they were called dzong; most people today see them as average temples.

The most common dzong structures in Bhutan belong to the second type of dzongs; those built by Zhapdrung Ngakwang Namgyel and his followers or those which followed that architectural style. This type includes the dzongs of Semtokha, Punakha, Wangdiphodrang, Thimphu, Paro, Drukgyal, Gasa, Tongsa, Dagana, Jakar and Tashigang. Some dzongs built before Zhapdrung such as Shongar Dzong, Hungrel Dzong, and Draphai Dzong also have similar architectural features and functions. These dzongs bear some resemblance to the dzongs in Tibet that were built earlier or roughly contemporaneous. They were mainly fortified political centres that housed public administration. As most of the dzongs during Zhapdrung’s time were built in times of war, they are heavily fortified. The walls of the dzongs are thus very high and often have peepholes from which soldiers can shoot at enemies. They are also built in militarily strategic spots and access to them is heavily guarded and restricted. These dzongs often have a tadzong (ལྟ་རྫོང་) or watch tower located on a higher ground, a chudzong (ཆུ་རྫོང་) or water tower at the water source, which can be connected to the main dzong by fortified passages. Trade routes were sometimes enclosed within the dzong making it easy to control tolls and taxes on merchants and travellers. The dzongs also contained large storage space in the basement to hold the grains, dairy products, and animal products that were collected as tax.

Because at the time the church and state were united and the government was run by monks, dzongs of this type were also mostly monastic centres with large prayer halls and monastic quarters. They contain a kunré (ཀུན་ར་) and dukhang (འདུ་ཁང་) halls for open and esoteric ceremonies and many other temples. These dzongs have a central tower called an ütse (དབུ་རྩེ་), a large courtyard or dochal (རྡོ་ཅལ་) and the surrounding monastic residences and offices called shagkor (ཤག་སྐོར་). As monks were the primary residents, women were required to leave the dzong before sunset; this is still the case with most dzongs. Today, these dzongs house district headquarters and government offices. The state monks of the districts also live in these dzongs, while the State Monk Body resides in the Punakha and Thimphu dzongs during the winter and summer, respectively.

The third and last category of dzongs date to the 19^th and 20^th century, which roughly corresponds to the period of the monarchy. Most of these dzongs were built by monarchs in the 20^th century, mainly as royal residences. These dzongs include Wangdicholing, Lamai Gönpo, and Yungdrung Chöling built during the reign of the first King, Künga Rabten, Tashi Chöling, and Samdrup Chöling built by the second King, Haa Wangchuck Lo and Tashichödzong by the third King. This third generation of dzongs drew largely on local domestic architectural traditions in their heavy use of timber and aesthetic designs. As they were built by secular rulers during peace time, and also projects that were initiated by local Bhutanese, these dzongs have little if any fortification and a much greater reliance of local timber-based designs than the dzongs of Zhapdrung’s era, which rely heavily on the use of stone. While the dzongs of Zhapdrung’s era have high slanting wall and very little use of wood, the walls of third generation dzongs are vertically straight with generous incorporation of timber for windows and cornices. Unlike previous generations of dzongs, they are not portrayed as temples or religious centres but temple or religious space is integrated within it. As they were mainly built as royal residences, there is no restriction on the presence of women after sunset. Instead, these dzongs include provisions for courtiers, playgrounds, and horse stables. The dzongs of the first and second generations are prevalent in western Bhutan, which was the medieval power centre, whereas the third generation dzongs are located mostly in Bumthang and Tongsa from where the first two Kings ruled the country.

Today, the dzong edifices of Bhutan are viewed as an outstanding cultural heritage and many of them are centres of attraction for visitors. Most dzongs survive in good states are and flourishing, and there are many initiatives to expand small ones, renovate old ones and build new ones.

Karma Phuntsho is a social thinker and worker, the President of the Loden Foundation and the author of many books and articles including The History of Bhutan.