關於 mental well being 中文 ，我們在網路上蒐集到這些相關的討論、資訊與評價

今早為Asian Medical Students Association Hong Kong (AMSAHK)的新一屆執行委員會就職典禮作致詞分享嘉賓，題目為「疫情中的健康不公平」。
感謝他們的熱情款待以及為整段致詞拍了影片。以下我附上致詞的英文原稿：

It's been my honor to be invited to give the closing remarks for the Inauguration Ceremony for the incoming executive committee of the Asian Medical Students' Association Hong Kong (AMSAHK) this morning. A video has been taken for the remarks I made regarding health inequalities during the COVID-19 pandemic (big thanks to the student who withstood the soreness of her arm for holding the camera up for 15 minutes straight), and here's the transcript of the main body of the speech that goes with this video:

//The coronavirus disease 2019 (COVID-19) pandemic, caused by the SARS-CoV-2 virus, continues to be rampant around the world since early 2020, resulting in more than 55 million cases and 1.3 million deaths worldwide as of today. (So no! It’s not a hoax for those conspiracy theorists out there!) A higher rate of incidence and deaths, as well as worse health-related quality of life have been widely observed in the socially disadvantaged groups, including people of lower socioeconomic position, older persons, migrants, ethnic minority and communities of color, etc. While epidemiologists and scientists around the world are dedicated in gathering scientific evidence on the specific causes and determinants of the health inequalities observed in different countries and regions, we can apply the Social Determinants of Health Conceptual Framework developed by the World Health Organization team led by the eminent Prof Sir Michael Marmot, world’s leading social epidemiologist, to understand and delineate these social determinants of health inequalities related to the COVID-19 pandemic.

According to this framework, social determinants of health can be largely categorized into two types – 1) the lower stream, intermediary determinants, and 2) the upper stream, structural and macro-environmental determinants. For the COVID-19 pandemic, we realized that the lower stream factors may include material circumstances, such as people’s living and working conditions. For instance, the nature of the occupations of these people of lower socioeconomic position tends to require them to travel outside to work, i.e., they cannot work from home, which is a luxury for people who can afford to do it. This lack of choice in the location of occupation may expose them to greater risk of infection through more transportation and interactions with strangers. We have also seen infection clusters among crowded places like elderly homes, public housing estates, and boarding houses for foreign domestic helpers. Moreover, these socially disadvantaged people tend to have lower financial and social capital – it can be observed that they were more likely to be deprived of personal protective equipment like face masks and hand sanitizers, especially during the earlier days of the pandemic. On the other hand, the upper stream, structural determinants of health may include policies related to public health, education, macroeconomics, social protection and welfare, as well as our governance… and last, but not least, our culture and values. If the socioeconomic and political contexts are not favorable to the socially disadvantaged, their health and well-being will be disproportionately affected by the pandemic. Therefore, if we, as a society, espouse to address and reduce the problem of health inequalities, social determinants of health cannot be overlooked in devising and designing any public health-related strategies, measures and policies.

Although a higher rate of incidence and deaths have been widely observed in the socially disadvantaged groups, especially in countries with severe COVID-19 outbreaks, this phenomenon seems to be less discussed and less covered by media in Hong Kong, where the disease incidence is relatively low when compared with other countries around the world. Before the resurgence of local cases in early July, local spread of COVID-19 was sporadic and most cases were imported. In the earlier days of the pandemic, most cases were primarily imported by travelers and return-students studying overseas, leading to a minor surge between mid-March and mid-April of 874 new cases. Most of these cases during Spring were people who could afford to travel and study abroad, and thus tended to be more well-off. Therefore, some would say the expected social gradient in health impact did not seem to exist in Hong Kong, but may I remind you that, it is only the case when we focus on COVID-19-specific incidence and mortality alone. But can we really deduce from this that COVID-19-related health inequality does not exist in Hong Kong? According to the Social Determinants of Health Framework mentioned earlier, the obvious answer is “No, of course not.” And here’s why…

In addition to the direct disease burden, the COVID-19 outbreak and its associated containment measures (such as economic lockdown, mandatory social distancing, and change of work arrangements) could have unequal wider socioeconomic impacts on the general population, especially in regions with pervasive existing social inequalities. Given the limited resources and capacity of the socioeconomically disadvantaged to respond to emergency and adverse events, their general health and well-being are likely to be unduly and inordinately affected by the abrupt changes in their daily economic and social conditions, like job loss and insecurity, brought about by the COVID-19 outbreak and the corresponding containment and mitigation measures of which the main purpose was supposedly disease prevention and health protection at the first place. As such, focusing only on COVID-19 incidence or mortality as the outcomes of concern to address health inequalities may leave out important aspects of life that contributes significantly to people’s health. Recently, my research team and I collaborated with Sir Michael Marmot in a Hong Kong study, and found that the poor people in Hong Kong fared worse in every aspects of life than their richer counterparts in terms of economic activity, personal protective equipment, personal hygiene practice, as well as well-being and health after the COVID-19 outbreak. We also found that part of the observed health inequality can be attributed to the pandemic and its related containment measures via people’s concerns over their own and their families’ livelihood and economic activity. In other words, health inequalities were contributed by the pandemic even in a city where incidence is relatively low through other social determinants of health that directly concerned the livelihood and economic activity of the people. So in this study, we confirmed that focusing only on the incident and death cases as the outcomes of concern to address health inequalities is like a story half-told, and would severely truncate and distort the reality.

Truth be told, health inequality does not only appear after the pandemic outbreak of COVID-19, it is a pre-existing condition in countries and regions around the world, including Hong Kong. My research over the years have consistently shown that people in lower socioeconomic position tend to have worse physical and mental health status. Nevertheless, precisely because health inequality is nothing new, there are always voices in our society trying to dismiss the problem, arguing that it is only natural to have wealth inequality in any capitalistic society. However, in reckoning with health inequalities, we need to go beyond just figuring out the disparities or differences in health status between the poor and the rich, and we need to raise an ethically relevant question: are these inequalities, disparities and differences remediable? Can they be fixed? Can we do something about them? If they are remediable, and we can do something about them but we haven’t, then we’d say these inequalities are ultimately unjust and unfair. In other words, a society that prides itself in pursuing justice must, and I say must, strive to address and reduce these unfair health inequalities. Borrowing the words from famed sociologist Judith Butler, “the virus alone does not discriminate,” but “social and economic inequality will make sure that it does.” With COVID-19, we learn that it is not only the individuals who are sick, but our society. And it’s time we do something about it.

Thank you very much!//

Please join me in congratulating the incoming executive committee of AMSAHK and giving them the best wishes for their future endeavor!

Roger Chung, PhD
Assistant Professor, CUHK JC School of Public Health and Primary Care, @CUHK Medicine, The Chinese University of Hong Kong 香港中文大學 - CUHK
Associate Director, CUHK Institute of Health Equity

一封給國家地理頻道「Dog: Impossible」節目負責人的公開信:

An open letter to the leadership team of Nat Geo Wild Dog Impossible:

Translate: Yu-Hwa Su 翻譯: 蘇昱華
Proof: Yen Ke 校對: 葛雁

The International Association of Animal Behavior Consultants (IAABC) applauds National Geographic’s mission to offer intelligent, relevant and captivating non-fiction entertainment. This is a crucial objective, especially as an introduction to children and viewers largely relying on television for their scientific information.
國際動物行為諮詢師協會（IAABC）對於國家地理頻道致力於提供電視觀眾正確知識與科學內容表示讚賞。這是一個非常重要的目標，特別是對依賴電視得到這些知識的兒童與其他觀眾們來說。

However, your stated mission is in direct conflict with your show Dog: Impossible. In fact, the irresponsible treatment of the dogs and people on this show flies in the face of all best practices in animal training and behavior. Rather than promoting science and scientifically-proven methodology, Dog: Impossible sacrifices learning science for more dramatic television.
然而，貴頻道所提供的節目「Dog: Impossible」卻與貴頻道「提供正確的科學知識」的一貫立場衝突。節目中對犬隻以及飼主的不負責處理方式與應有的動物訓練及行為操作的準則相違背。「Dog: Impossible」並沒有提倡科學以及經科學驗證的方法，這節目犧牲了對科學的學習，轉而追求吸睛的電視節目效果。

Matt Beisner appears to have no credentials or education in training and behavior, yet he refers to himself as a behaviorist. His claim that “energy is the one language that every animal on the planet speaks” makes clear he is not one.
Matt Beisner並沒有動物訓練或行為學的相關學習經歷與證照，卻宣稱自己是一位行為學家。從他的主張：「能量是地球上所有動物都會使用的共通語言」，便能明白他並不是行為學家。

His statement, “You don’t need tricks, you don’t need treats, you don’t need force,” shows just how unaware of his own actions he is. His misuse of scientific terminology leads viewers to believe they are learning demonstrated, safe and accepted strategies in helping their dogs. In fact, Mr. Beisner is forcing these dogs from start to finish of each episode. His own “tricks” are that of over-stressing dogs until they’re in a state referred to in psychology and science as “learned helplessness.”
他主張「你不需要技巧、零食、或蠻力 (去訓練狗)」，這顯示出他對於自己的所做所為一無所知。他對科學術語的濫用也會誤導觀眾，讓觀眾以為他們正在學習經證實有效而且安全可接受的方法來幫助狗狗。但這位訓練師在每一集節目上從頭到尾都是在逼迫這些狗，而他所擁有的「技巧」，就是讓狗進入過度緊迫的狀態，直到牠們進入心理學和科學上所指的「習得無助」（learned helplessness）狀態。

Learned helplessness occurs when a subject endures repeated aversive stimuli beyond their control. Originally thought to show a subject's acceptance of their powerlessness, for more than half a century it’s been known instead to be the emotional “shutting down” of the subject. Anxiety, clinical depression, and related mental illnesses are common consequences of this technique in humans.
「習得無助」發生在動物沒有任何控制權，且重複地被施加嫌惡刺激的時候。最初，人們認為習得無助狀態意味著動物「接受」了自身無法改變、無能為力的情形，超過半個世紀以來，人們認為這是動物情緒「關機（shutting down）」的表現。在人類身上，習得無助的常見結果包含焦慮、憂鬱症、以及相關的心理疾病。

Allow us to note some aspects of the trailer and his shows, but first, to point out a few well-documented and commonly understood aspects of dog behavior so that we may better make our points understood.
在我們解釋為何我們認為此節目的預告片與內容不適當之前，我們希望先闡述一些正確的犬隻行為常識，以便您能更理解我們的觀點。

Canine body language indicating stress and severe stress:
顯示出壓力以及嚴重緊迫的犬隻肢體語言：

Compressed bodies
Dry, raspy panting
Wide, open eyes with dilated pupils
Heavy drooling
“Whipping” head and body back, pushing off a handler in order to get away
Growling
Fighting
Biting
縮緊身體
急促的喘氣
睜大雙眼、散瞳
大量流口水
甩頭、用前爪推抱著狗的人以退後、試圖掙脫
低吼
打架
開咬

Eleven seconds into the trailer, Mr. Beisner rubs his hands together, smiling, and says, “This is going to be gnarly.” All professionals know from that statement what the series will spotlight: A poorly (if at all) educated non-professional pushing dogs way beyond therapeutic limits, in the name of “results.”
在預告片11秒的地方，Beisner先生搓手並笑著說「等一下會很精采喔」。所有專業人士都知道這句話代表這個節目的亮點將會是：一名缺乏適當教育的訓練師，逼迫狗到超過其能承受的極限，並把這樣的結果稱為是良好的改善。

Flooding, the term for inundating a subject with their fears, phobias and triggers, is ethically questionable at best, cruel and unnecessary, always. There's also a common danger of spontaneous recovery of the phobia. This is because flooding doesn't replace the fear-response with a different response, it just replaces it with no response. “No response” is simply suppression, not cure.
「洪水法」，指的是故意將動物置於恐慌或恐懼的觸發刺激情境，這樣的方法不道德、殘忍、而且沒必要。另外，恐懼的自發性回復（spontaneous recovery）也是洪水法常見的風險，這是因為洪水法並沒有將害怕的反應重新制約成其他不同的情緒行為，它只是讓動物沒有反應。「沒有反應」只是壓抑，動物並沒有因此感到不害怕或恐慌。

Throughout the trailer dogs are flooded with aversive stimuli such as other dogs, people and equipment, something an ethical professional would not, and could not do per any answerable guidelines of animal training and behavior care.
在整個預告片中，狗狗被迫接受各種嫌惡刺激的洪水法訓練，例如其他狗、其他人類和物品，這是具有道德的專業訓練人員不會做的，任何負責任的動物訓練及行為照護準則也不會如此建議。

Systematic desensitization and counterconditioning, gradual exposure to the feared object, and replacement of a negative emotional association with a more pleasant one, are the recommended techniques used to treat such fear and aggression cases, per all legitimate veterinary, training and behavior organizations.
系統性減敏與反制約，也就是逐步與少量的讓狗接觸其本來會害怕的事物，並且將引發的少量負面情緒與其非常喜愛的事物配對給予，是用來處理恐懼及攻擊案例的建議方法，也是每個好的獸醫師、訓練及行為機構會推薦的方法。

Beisner’s statement that “We know at the Zen Yard that dogs help other dogs come out of their shell and face their fear and get past their aggression” isn’t just scientifically unsupportable, his words ring hollow during the very scene playing while he says those words: Beisner restraining one dog, while his co-host pulls a leashed dog to the first in a completely unnatural gesture perhaps intended to either mimic natural dog greeting (it doesn’t) or to flood the heavily drooling dog who is unable to move or get away. The dogs end up in a fight. They have been set up to fail, and the outcome is inevitable.
Beisner宣稱「我們在Zen Yard（他的訓練中心）知道狗會去幫助其他狗融入外界、面對牠們的恐懼並且克服攻擊行為」，這句話不只是缺乏科學支持，在影片中他講出這句話時搭配的畫面，亦表現出他的說詞缺乏支持：Beisner限制了第一隻狗的行動，由節目的共同主持人以牽繩將另一隻狗以一個完全不自然的姿勢拉到第一隻狗身邊，他們可能是在試著模仿狗狗自然的社交打招呼行為（但並不是），或使用洪水法訓練那隻狂流口水（顯示牠很緊張）並且無法逃脫的狗。最終兩隻狗打起來，訓練師製造的這個情境，讓失敗的結果無可避免。

In the trailer, the assistant host, Stefanie DiOrio, states, “Nervousness can easily turn to fear which can lead to aggression.” This is an accurate statement, which is why it’s so confusing that the entire show would be predicated on pushing dogs to the very edge of survivable stress and into predictable aggression, doubling down on the issues that their owners are struggling with.
在預告片中，節目的共同主持人Stefanie DiOrio說「緊張不安很容易變成真正的恐懼，並且導致攻擊行為」，這句話是正確的，但也讓人更加困惑為何整個節目的走向都在將狗推向牠們所能承受壓力的極限、觸發根本可預測的攻擊行為、並使飼主所面對的問題加倍惡化。

We know that the dramatic changes in behavior, from stressed and wildly aggressive to “calm” dogs, make for compelling TV. To an average pet owner it looks like these dogs are making huge improvements. All clients just want their dog to “Stop being aggressive.” However, we also know that behavior suppression is not the same as behavior modification, that a stressed and shut-down dog is a more dangerous animal than one who is actively showing aggression, and that the long-term prognosis of this kind of intervention is poor for both the client and their dog.
我們知道行為上戲劇性的變化，從一隻緊迫且兇猛攻擊的狗轉變成“冷靜”的狗，這個過程代表了高收視率，在不十分了解行為學的飼主眼中看來，這些狗狗似乎有巨大的進步。飼主都只是希望他們的狗「不要再有攻擊性」，然而我們也知道單純抑制攻擊行為的出現，並不是真正的行為改善技術。舉例來說一隻高壓力但看似沒有反應的狗，遠比一隻會表現出攻擊性的狗要危險許多 (譯註: 因為這樣的狗可能會沒有徵兆地開咬)，因此這種抑制攻擊行為的訓練法，以長遠來看對飼主以及狗狗都是有害的。

It is also worth pointing out that, like his predecessor, Mr Beisner’s assessment of cause for much of the issues he’s asked to address is simple, made especially clear in episode 4 where he not only saves a dog, he “saves a marriage:” Women are unable to effectively lead, must be stronger, must change their ways.
另一個值得注意的事是Beisner先生，如同他在同一個頻道的前輩，西薩，對導致問題的原因評估也過於簡化，例如第四集中他聲稱他不只拯救了狗狗，他還「拯救了這段婚姻」，因為女主人無法有效的領導狗狗，因此她必須更堅強，必須改變他們之間的相處模式。

Misogyny, it seems, cures dog behavior problems. Real exploration and explanation regarding the antecedents and consequences around behaviors are ignored in favor of client blaming.
這段貶抑女性的解釋，看起來似乎能改善犬隻的行為問題，然而關於行為問題真正的前因後果卻被指責客戶所取代，並沒有真正的被探討與解釋。

The clients on the show represent thousands of clients throughout the US and beyond with whom we work every day, helping them to help their dogs. Far from being dogs “other people won’t work with,” the dogs on your show are exactly the clients and dogs that IAABC Certified Dog Behavior Consultants, as well as all members of the American College of Veterinary Behaviorists, Certified Applied Animal Behaviorists, and other certified behavior specialists see and successfully work with every day.
節目中所出現的客戶正代表了我們日常工作中所會幫助的人們與他們的狗，呈現的就是我們在美國跟其他國家的上千位客戶。節目中所出現的這些有著行為問題的狗絕對不是「其他訓練師都不想要處理的狗狗」，事實上這些客戶與狗正是IAABC認證的狗行為諮詢師、美國獸醫行為學家、認證的應用動物行為學家或是其他受認證的行為學專家，每天工作的日常。

We do so using the best practices of our field (see https://m.iaabc.org/about/ethics/), adopted by the leading behavior and training organizations, without psychologically or physically harming the animals we work with.
我們在這個領域也使用最嚴謹的訓練師專業道德守則（英文版參見https://m.iaabc.org/about/ethics/，中文版參見https://reurl.cc/72eVkl），這個守則受領先的行為及訓練機構所採用，使訓練師與行為諮詢師在工作時，不對我們經手的動物造成生理或心理上的傷害。

The IAABC urges Nat Geo WILD to stop promoting this public miseducation. The tactics employed in the name of entertainment are unnecessarily harsh and potentially dangerous to the public, and they teach yet another generation of Nat Geo watchers absolutely incorrect and harmful practices.
IAABC呼籲國家地理頻道（Nat Geo WILD）停止傳播此系列誤導公眾的資訊。以娛樂包裝節目的策略對於觀眾是不必要的粗糙而且有潛在風險的，甚至是向頻道的年輕一代觀眾灌輸完全不正確且有害的做法。

It remains a mystery why your network is so intent on harming dogs. After years of Cesar Milan, to now bring in a man equally unskilled, who equates terrified, angry or entrapped dogs to his own addiction history is remarkable. Are we really satisfied conflating ego with compassion, self-focus with an understanding of animal behavior? Is this the “science” your mission stands for?
我們仍然不知為何貴頻道這麼多年來如此堅持持續傷害狗的這些作為。在西薩 (Cesar Milan) 的節目播映多年之後，現在又引進一個同樣缺乏正確訓練技巧，以自身藥物成癮困擾歷史去錯誤的同理恐懼或憤怒的狗的人。我們能接受一個膨脹自我，而非真正擁有同情心、適當自我聚焦、了解動物行為的「專業人士」嗎？這就是貴節目所宣稱的「科學」立場嗎？

The damage Nat Geo is doing to dogs by choosing this type of programming is astounding. We can only assume that the producers are unaware of this, as it’s hard to imagine such harm and cruelty would be deliberate.
國家地理頻道選擇製作這類節目對於狗狗的傷害甚鉅，我們只能假定節目製作人並沒有意識到這點，因為我們難以想像會有人故意去做這樣有害且殘忍的事情。

Would you show a reality program on heart surgery with a photogenic “self-taught” practitioner, simply stating the star was not a doctor before showing him mutilating a real patient?
想問貴節目是否會採用一個上鏡的“自學”外科醫生錄製心臟手術的實境節目，告知觀眾他並非真正的醫生，然後播放他對病患動刀的畫面？

I leave you with the clearest image of suffering and abuse from your trailer: the Aussie, stressed to the breaking point, thick ropes of drool streaming from its mouth, being choked by a slip lead to compensate for the host’s inability to even effectively muzzle a dog. This dog is at the point of collapse. This dog is being tortured, and that is not hysteria. That is an assessment by any educated measure.
作為結尾，我希望指出貴節目預告片中明確顯示出狗狗受苦或受虐的畫面：那隻澳洲牧羊犬已經瀕臨壓力的極限，您可以看到口水掛在其嘴邊 (大量口水為壓力徵兆)，口罩因為沒有確實的配戴而滑脫，導致牠被勒到快要窒息，已在崩潰邊緣。具備專業與適當教育的人員指出，這隻狗因在節目上被虐待而情緒崩潰，並非其本身歇斯底里。

Please stop this cruel and dangerous programming. To do otherwise is to support that self-taught heart surgery and all the consequences it would bring; that this show is currently bringing to families struggling with their dogs.
Professionals refer to Cesar Milan’s influence on dog training as “job security” because so many dogs ruined or made far worse by his teachings are brought to us by well-intentioned, often weeping owners desperate for real help. Often it is too late.
請停止這系列殘酷且危險的節目。否則貴節目就等同於支持前面舉例的自學的心臟外科「醫師」進行手術一樣，這些危險的後果正由觀眾與他們的狗承擔。專業訓犬人士將西薩米蘭對訓犬的影響戲稱為「工作保障」，因為太多飼主使用了他教授的技巧後，狗狗的狀況變得更糟，而哭著迫切尋找真正的協助，此時通常都為時已晚。

We do not want more work due to this same phenomenon.
我們不想要因為這個節目帶來類似影響而接到更多工作。

We’d be happy to provide you with any education and resources you need to inform your producers about what would qualify as responsible, effective, safe and thoughtful work with the same “red zone” dogs you sell so well.
但我們很樂意提供貴頻道任何需要的教育與資源，讓您們的節目製作人對訓犬工作應有的品質有所理解，例如負責、有效、安全，並且理解到對於在節目中出現的這些「危險」犬隻，事實上有更合理的訓練方法。

Thank you for your consideration.
謝謝您的閱讀與理解。

Marjie Alonso
Executive Director, IAABC
For the Board of Directors

Marjie Alonso
IAABC執行長
代表董事會發言

朋友的不丹團

不丹是人稱「喜瑪拉雅山下的香格里拉」

有興趣的朋友可以參考參考

CCC

6月12-20不丹團 揪人

今年尼泊爾爬山完之後想要繞去大吉嶺一趟 發現有充裕的時間可以再回不丹一次 聯絡了之前去不丹的旅遊公司的CEO (上次去玩完之後成為好友 也介紹一些朋友給他）發現6月有兩個慶典可以參加 請他給我行程 因為有認識 所以只要我們湊團到10人以上 陸路進出9天8夜一人只要1550美金(和簽證費）「註通常一人一晚最低消費是250美」
另外這次也會找中文導遊一天100美金確定人數後大家共攤

這兩個慶典都在很少人去的不丹中部 拉車時間比較長 但是是看到跟格魯派（我們熟知的達賴喇嘛-黃帽）不同（藏傳佛教）教派的噶舉派慶典 （面具舞等等）

我個人3年前只去5天4夜就花了1100
吃住交通導遊都包含 我當時只有買明信片郵票跟啤酒有花到錢， 住宿都是3星旅館有wifi 或者不錯的不丹建築民宿

所以有興趣的朋友快點跟我連絡

想要陸路進出的順變跟我去大吉嶺錫金品茶的 我可以跟你們在Siliguri (機場是Bagdogra目前查到國泰或者華航+印度捷特航空從台北經印度德里到Bagdogra 6/8-6/21 都是台幣24300左右) 碰面 我可以帶你們搭公車到邊界

飛機進出的自理台北-曼谷航線 （威航虎航都是不錯的便宜選擇飛DMK, 價格都在7-8000左右 只是大家要記得跟去不丹是不同機場BKK）我們在不丹見
至於曼谷不丹部分 我查到的機票時間如下 目前來回官網查到是是$635 （～21300台幣）（還沒收到旅行社報價越晚訂越貴）
6/12 KB 141 BANGKOK 09:00 PARO 12:35
6/20 KB 130 PARO 13:35 BANGKOK 18:45

有超過10-15人我才能有這個好價錢 不然就放棄啦 有什麼問題盡量問我啊

下面是我上次去不丹的相簿連結
https://www.facebook.com/media/set/…
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行程如下

09 Days 08 Nights Bhutan Tour(Drive In Drive Out)

June 12th 2016 （陸路）- Day 01: Drive Phuntsholing Punakha (175 km + 75 km, 8-9 hrs drive)
After arrive in Phuntsholing in the morning and done with Immigrations formalities we drive to Thimphu and the drive to Punakha.
陸路有點顛簸 但是多參觀了邊界的不丹小城Phuntsholing 一路上有好多時間跟導遊聊天 當時問了了很多不丹的風俗飲食宗教家庭等等的問題 會暈車的請自備藥物
Dinner & O/N Hotel Lobesa or Similar

June 12th 2016 - Day 01 （飛機進不丹）: Arrive Paro by Air & transfer to Punakha via Thimphu (55 km + 75 km, approx 4.1/2 hours drive)
After arrive in Paro International Air-Port, Greet by BHT team & Transfer to Thimphu for lunch . After lunch we will visit Memorail Chorten built in the memory of the late King Jigme Dorji Wangchuck, & Dive to Punakha.
Dinner & O/N Hotel Lobesa or Similar

June 13th 2016 - Day 02: Punakha – Bumthang ( 212 km 8-9 hrs)
After breakfast we will we will drive full day through thick vegetations and many species of rhododendron & high passes of Pele-La (3150 mtrs), crossing Trongsa and visit Trongsa Dzong. Built in 1648, it was the seat of power over central and eastern Bhutan. Both the first and second kings of Bhutan ruled the country from this ancient seat. All four kings were invested as Trongsa Penlop (“governor”) prior to ascending the throne. The dzong is a massive structure with many levels, sloping down the contours of the ridge on which it is built. Because of the dzong’s highly strategic position, on the only connecting route between east and west, the Trongsa Penlop was able to control effectively the whole of the central and eastern regions of the country from here.
We drive and cross a small pass arrive Bumthang.
Dinner & O/N Hotel Mepham Guest house or Similar

June 14th 2016 - Day 03: Bumthang.
Today Morning after breakfast we will drive to visit Mebar Tsho - the Burning Lake. According to the legend Terton Pema Lingpa had a vision of the sacred treasures that Guru Rimpoche had hidden within the lake centuries earlier. However the people of Tang and the local ruler were cynical of his claims. In order to prove his claims, Pema Lingpa held a butter lamp in his hand as he jumped into the lake. After remaining under water for a long time he re-emerged holding a chest and a scroll of paper with the butter lamp held in his hand still burning bright. Thereafter, the lake came to be known as Mebartsho (the burning Lake).
The Burning Lake, Mebar Tsho is located along the way to the Tang village ,over the feeder road under Bumthang valley. It takes approximately thirty minutes drive to the Mebar Tsho from Chamkhar town.

Mebar Tsho is considered one of the most sacred sites in the region as it is related to the renowned religious treasure reveler (Terton) Terton Pema Lingpa. Pema Lingpa is considered an incarnated disciple of Padmasambhava who discovered treasure within the lake in late 15th century.
Today this small fresh water lake is a sacred pilgrimage site for the Bhutanese with bright multicolored prayer flags surrounding it and a small altar dedicated to Terton Pema Lingpa has also been set up. On auspicious days people offer butter lamps at the lake. Many tourist visit the site to observe spectacular beauty of this important historical and religious site.

Then we drive back to Chumey and witness the festival.

NIMALUNG FESTIVAL
Nimalung Lhakhang is located in Chumey in Bumthang. It is approximately a 15 minute drive from the road that branches off from the village of Chumey.
The Lhakhang was co-founded by Dasho Gonpo Dorji and Doring Trulku Jamyang Kunzang, the third mind-aspect reincarnation of Terton Jigme Lingpa in 1935.

The main relic of the two-storied temple is a magnificent statue of Guru Rimpoche. The monastery is decorated with murals of the Nyingmapa and Drukpa traditions. There are also paintings of Guru Rimpoche and his disciples, the lineage of Terton Pema Lingpa, and several Buddhist masters affiliated with the monastery.

One of the most important festivals held at the Lhakhang is the Kaling Zhitro Drubchen. It was initiated by Doring Trulku and he was the first person to have started the rite in Bhutan. It is held on the first fifteen days of the first month of the Bhutanese calendar.

The local Tshechu is held once a year in the 5th month of the Bhutanese calendar. During the Tshechu an awe-inspiring Thongdrol (gigantic scroll painting) of Guru Rimpoche is put on display for attendees. The Thongdrol is nine meters long and twelve meters wide and in addition to inspiring wonder is said to cleanse the sins of all those who look upon it. The Thongdrol which was donated by Lopen Pemala and was consecrated in June 1994 in the presence of a large crowd of villagers by Lhalung Thuksey Rimpoche, the reincarnation of mental aspect of Pema Lingpa. During the festival, a series of colorful and spectacular mask dances are performed.

After the festival we also visit the Yathra (woolen cloths) weaving factory then we stroll in the town and drive back to hotel.
Dinner & O/N Hotel Mepham Guest house or Similar

June 15th 2016 – Day 04: Bumthang (Kurjey Festival)
In the morning, we will visit Jambay Lhakhang, built in 659 by Tibetan King Sontsen Gampo to pin down a giant demon who was obstructing the spread of Buddhism. In the October month, the Jambay Lhakhang Drup, which is sacred & one of the most colourful festivals in Bhutan.
We will also visit Kurjey Lhakhang (left-bottom), one of the most sacred monasteries in Bhutan. Built by the Guru Rinpoche in 1652, it houses a rock with his body imprint. Legend has it that Guru Rimpoche manifested as a Garuda to defeat the demon Shelging Karpo who had taken the form of a white lion. And we will also witness the festival here.

KURJEY FESTIVAL
The festival takes place at Kurjey Temple, located at Kurjey in the Chokhor valley in Bumthang district. It is a 15 minute drive from our hotel to arrive at the temple grounds.
The history of the temples at Kurjey is associated with Sindhu Raja and Guru Rimpoche. Sindhu Raja invited Guru Rimpoche from Nepal to Bhutan to subdue some evil spirits that had been plaguing the land. Upon invitation, Guru Rimpoche visited Bumthang and meditated in a cave that resembled a pile of Dorjis (stylized thunderbolt used for Buddhist rituals). After subduing the evil spirits and demons, imprints of the Guru’s body remained in the rock face. Thereafter, the name came to be known as Kurjey meaning - “Imprint of the body”. The Lhakhang is now a blessed site of great historical significance.

There are three main temples at Kurjey. The oldest temple was constructed on the site where Guru Rimpoche meditated by Minjur Tenpa the first Trongsa Penlop (Governor of Trongsa) in 1652.

The second temple was founded by Gongsar Ugyen Wangchuck (1st King) in 1900 while serving as the 13th Trongsa Penlop. This temple is the most sacred as it was built in the place where Guru Rimpoche left his body imprint.

The third temple was built in the 1990s. It was sponsored by the Queen Mother Ashi Kezang Choden Wangchuck. It houses the images of Guru Rimpoche, King Thrisong Detsen and Pandit Santarakshita.

In front of the temples are Chortens dedicated to the first three kings of Bhutan.

The Kurjey festival is an important occasion not only for the local people of Bumthang but for all Bhutanese. The festival brings together tourists and Bhutanese from all over as it presents the perfect occasion to not only receive blessings by witnessing age-old mask dances but also to enjoy this unique culture whilst basking in the natural beauty of Bhutan’s spiritual heartland.

After the festival we will hike to the Tamshing Goemba, built in 1501 by the Buddhist saint Pema Lingpa. If time permits then we will visit Kencho Sum Lhakhang and Swiss farm for local cheese, wine beer and honey.
Dinner & O/N Hotel Mepham Guest House or Similar

June 16th 2016 - Day 05: Bumthang - Gangtey (193 km, 7-8 hours drive)
After early breakfast we will drive to Gangtey. Whole day drive back the same route. The one of the best country side to see.
Dinner & O/N Hotel Gakiling or Similar.

June 17th 2016 – Day 06 : Gangtey to Thimphu (140 km – 5 hrs drive)
After breakfast we will visit the valley and take a short walk, the valley of Phobjikha is well known as the winter home of the Black necked crane (Grus Nigricollis). Bhutan is home to around six hundred black-necked cranes with Phobjikha being one of the popular places that the birds migrate to in the winter months from the Tibetan plateau. The elegant and shy birds can be observed from early November to end of March. This is an old monastery that dates back to 17th century. Lao visit Gangtey Goenpa. Then drive to Punakha and visit Punakha Dzong - Built in 1637, and then also visit
Chhimi Lhakhang – also the temple of Divine Mad Man. We the drive to Thimphu.
Dinner & O/N Hotel Kisa or Similar

June 18th 2016 – Day 07 : Thimphu – Paro (60 km 1.5 hrs drive)
After breakfast in the hotel we will do the Thimphu sightseeing - visit the Big Buddha Dordenma staue, then visit Motithang mini Zoo to see the rare "Takin" national animal of Bhutan, then visit Zilukha Nunnery , Visit Zorig chusum 13 varities of Arts & Crafts. Then we drive to Paro.
After Lunch in Paro we will visit Ta Dzong, once a watchtower, built to defend Rinpung Dzong during inter-valley wars of the 17th century, Ta Dzong was inaugurated as Bhutan's National Museum in 1968. Then drive to visit Paro Rinpung Dzong. Built in 1646 by Zhabdrung Ngawang Namgyal , the first spiritual and temporal ruler of Bhutan, the Dzong houses the monastic body of Paro, the office of the Dzongda (district administrative head) and Thrimpon (judge) of Paro district. The approach to the Dzong or we exit and walk around through a traditional covered bridge called Nemi Zam where our car wait for us in the parking.
Dinner & O/N Olathang Hotel or similar

June 19th 2016 - Day 08: Day hike to Taktsang Monastery (Tiger Nest)
Day hike to the view point of Taktsang Monastery. Horses can be arranged with an extra payment. The hike which is all the way uphill takes about 2 /3 hours through villages and pine forests. The monastery clings to a huge granite cliff 800 meters from the paro valley. It is believed that the great saint Guru Padmasambhava came in the 7th century on a flying tigress and meditated in a cave. The demons were subdued who were trying to stop the spread of Buddhism and converted the Paro valley into Buddhism. During the end of the 17 century a monastery was built on the spot where the saint mediated and it is a pilgrimage site for every Buddhist to visit once in their life time.
Will have lunch in the cafeteria and walk back. If time permits then we will visit ruins of Drugyal Dzong.
Dinner in Farm House can make stay overnight also and Hot stone bath.
O/N Hotel Olathang or Similar or Farm House.

June 20th 2016 - Day 09 (陸路）: Drive to Phuntsholing (Indian Border town) .
After breakfast in the hotel we drive to Phuntsholing and checkout to India by evening.

June 20th 2016 - Day 09 （飛機出不丹）: Drive to the Airport.

Rate for the above package for the off-season month (Dec, Jan , Feb,June,July, August)

USD $ 1550 （陸路）per person above 10+ in the group.
USD $ 1550 （飛機）per person. above 10+ in the group. 曼谷不丹進出機票不含

Services Included:
• Twine share room in 3 star standard hotels.
• All meals (B,LD,)
• English speaking guide
• Entrance fees
• All necessary permits
• Land Transportations.
• Visa fee

Services Excluded:
• Mandarin speaking Guide ($ 100 per day )
• Travel insurance
• Airfare
• Expenses of personal nature (laundry, phone call etc)
• Liquor beverage (hard and soft drinks)
• Tips
• Pony hiring charge during Taktsang Monastery 虎穴寺 （走路的話 3/4小時來回）
• Service not mention here
• Hot stone bath.
• Lunch on the last day to Phuntsholing as the service ends with breakfast.