traditional ecological knowledge_sikkim & darjeeling_wwf
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acted as barriers to outside forces for a
long period of time. The traces of the
ecosystem and social linkages, though
under enormous pressure, can still be
found in several parts of the Indian
Himalaya, where changes in the recent
past have started causing disruption in
such links but yet to have their full impact
(Jodha, 1998).
It is increasingly being realized that
sustainable natural resource management
is not inherently associated with anyparticular property right regime. Successes
and failures are observed in private, state
and even under traditional systems.
However, recent researches highlight the
importance of traditional institutions that
invariably rely on TEK, and co-
management by traditional and formal
institutions in the better management of
common natural resources (Ostrom, 1990;
Berkes et. al., 1995; Holling et. al., 1998).
Learning by doing involves time, but there
is not as much time and flexibility left in
the present circumstances, due to the high
magnitude of human pressures on the
natural resources. Therefore, relying onTEK and understanding the mechanisms
behind the development, evolution and
sustainability of successful social-
ecological systems may speed up the
process of adaptive management (Holling
et. al., 1998).
Thus, in the present scenario, while
keeping above in view, this becomes
important to work towards establishing
synergy between the traditional
institutions (that adopt bottom up
approach) and formal institutions (mostly
top-down approach) to achieve the twin
goals of conservation and development
simultaneously. For this capacity buildingof the traditional institutions is required to
work out better synergy and hence to
realize the desired goal. In the above
back drop, present efforts are being made
in the Sikkim Himalaya with the financial
support from IDRC to find out those
traditional institutions having role in
regulating communitys natural resource
use at present and in past as well in
different parts of the state.
Sikkim H imalaya at a Glance:
The Indian state Sikkim is sandwiched
between Nepal in the west and Bhutan inthe east, Sikkim in the local dialect means
the land of happiness is located between
27 0 03 47 and 27 0 07 34 N, and 88 0 03
40 and 88 0 57 19 E long. The total area
of the state is only 7,096 sq.km and
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population about six hundred thousand.
Administratively the state is divided into
four districts viz., east, west, south and
north. Elevation ranges from 300 m to
well over 6000 m above sea level. In
Sikkim, the lower altitude forest slopes are
dominated by Shorea robusta, D uabanga
grandiflora, Pterospermum acerifolium, Bauhinia
vahlii, Schima wallichii, Callicarpa arboreaand
rich in orchids. The temperate forests are
composed of species like A lnus nepalensis,
A cer campbelli, Juglans regia, Rhododendronarboreum, Q uercus spp, Tax us wallichianaetc.
At higher altitudes, one finds huge tracts
of undisturbed forests with rich diversity
of rhododendrons and higher still, while
going towards Tibetan plateau, vast
expanses of alpine pastures punctuated
with shrubby rhododendron communities
that provide fuel for yak herders. Snow
leopards, Himalayan black bears,
Himalayan tahr, blue sheep, and the
endangered red panda inhabit the forests
of Sikkim. Avian life too has no less
variety giant lammergeyer, vultures, eagles,
whistling thrushes, bulbuls, and pheasants
are among the 550 species to be seen inSikkim.
Over 81% of the total geographical area
of the state is managed by the Forest
Department. The first decade of this
century marks the beginning of the
forestry organization in Sikkim. It was
during this decade that the foundation of
the present Forest Department laid by
Shri Dilu Singh Ghale considered being
the father of modern forestry in Sikkim
along with his ruler Chogyal Sidkeong
Tulku (WWF-India, 1999).
Of the total population, Nepalese
constitute three-fourth, Lepchas one-fifth,
and smaller proportions of Bhutias and
Limboos are the principal communities
that live in Sikkim. According to available
information Lepchas appear to be the
original inhabitants of Sikkim. The
Bhutias from Kham area of Tibet came to
the state in the 13th century, who follows
the Mahayana stream of Buddhism. The
Nepalese were the last to enter in the mid-19 th century. To quote Denjongpa (2002)
there are many more spirits and deities
inhabiting Sikkim than the human beings.
Nearly every mountain, hilltop, big rock,
mountain pass, crevasse, valley, lake, river
and stream and trees seem to be the abode
of some supernatural being. The
mountain deity inhabiting the peak of
Mount Kangchendzonga (Kang means
snow, chen means great, dzo means
treasure and nga means five) is considered
to be their chief and his worship is an
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important aspect of rituals everywhere
among Sikkimese Budhhists. The diety, is
referred to as Dzo-nga, can be invoked in
various capacities and rituals held in his
honour may take many forms.
Crop husbandry, animal husbandry, wild
biodiversity and rural economy are
subsystems of the integrated traditional
resource management system. The Sikkim
landscape can be differentiated into: i)
settled crop-livestock mixed agriculturepatches dispersed in the matrix of forests
and pastures; ii) almost pristine areas
(permanent snow area and adjoining
alpine vegetation) just impossible to
access for any consumptive resource use;
iii) Alder ( A lnus nepalensis) forests where
large cardamom is grown as a perennial
under story cash crop; iv) the remaining
areas that are used for summer grazing by
traditional Yak herders and Gothwalas.
Traditional socio-cultural mechanisms of
fostering regulated use of wild plant
resources seem to have evolved as a
necessity to optimize economic outputs
from domesticated biodiversity. All acrossthe region, traditional management
systems are characterized by practices
favoring a balance in utilization and
regeneration of the natural resource base,
equity and social integrity to achieve the
ultimate goal of sustainable livelihood
within small-scale subsistence economies
in highly isolated and inaccessible
mountain settlements.
Documenting TEK with Lama in Pemayangtse
monastery
Though conservation and socio-economic
development of local communities are
complementary and equally important
tasks, stress has been laid on achieving
conservation through legal enforcement.
If the development interests of local
people are marginalized for a long period
of time, they might adopt actions
detrimental to the goal of conservation.
Capitalizing on the positive dimensions
through conventional science based
inputs could ease the difficult process of
securing peoples participation in
environmental conservation together withthe socio-economic development of local
communities (Saxena et al., 2001).
Rhetoric abounds, but the literature
describing the actual practice of ecosystem
management is scant.
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From time to time the Chogyal (king) of
Sikkim used to issue orders for
conservation of natural resources. As a
traditional society the Chogyal from time
to time issued orders so that the sanctity
of the forests, rivers and the landscape
was maintained.
In one of his orders No. 6120/ G. dated
9th July 1927 the Chogyal issued a order
that reads-
It has been noticed that the subordinates of the
P.W .D . are in the habit of felling trees, poles etc.
reck lessly from R oad Reserves whenever they find
an opportunity to fell them in the plea of
emergent cases. Such practice is highly
objectionable, because of the facts that the raiyats
have to plant trees on the roadsides with great
difficulty and it tak es decades to grow a seedling
into a tree.
It is therefore, notified that the felling of tress,
poles etc. from road reserves by the subordinates of
the P.W .D . even on emergent cases is totally
prohibited.
In another order, Ordinance No. 1 of the
forest department wherein due to high
infestation of white bug in the root of
Citrus trees, an order was issued for
quarantine wherein the Citrus grower were told
to stop immediately selling or buying of nursery
seedlings for planting for one elak ha to another as
per the ordinance No. 1 by the forest
department.
In another notification No. 537/ F it was
mentioned a large number of trees are being cut
every year Khas and other holdings for domestic
requirements. W ith the gradual increase of
population, there is every danger of the forest
wealth of the State being depleted. Serious and individual efforts must therefore be made to
replace each tree that is cut. W ith a view to
achieve this end it has been decided to observe
S H I N G N A K - YA R G AY- T E N D A L
throughout Sik k im. T he Durbar therefore desires
that each and every person should plant at least
ten seedlings of timber, fire wood and other useful
and ornamental species in their own holdings and
fence them properly until they attain height of 10
feet. W hoever fails to carry out this programme is
liable to be deprived of the concessions of the free
grant of timber and firewood trees, on receipt of
reports from the block mandals, beat guards or
any other executive officers of the Darbar.
The order were also issued from time to
time wherein the forest guards of land
lord and manager of estate should be all
given uniforms vide No. 7821/ G dated
15 th June 1926.
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The present project on the assessment of
capacity building needs of the traditional
institutions in the Eastern Himalayan
states of Sikkim. An attempt have been
made to document the structure and
functioning of the traditional institutions
(TEK) in Sikkim Himalaya. Attempt was
also made to identify the capacity building
needs of the institutions and also to
document the development aspirations of
the local communities in the changingsocio-economic milieu and environmental
context.
It has been felt during the documentation
that the most of the traditional ecological
knowledge (TEK) that has been passed
from one generation to other was not
imbibed in totality. The instruction to
imbibe unquestionably the tradition,
without knowing the science behind it has
lead to the erosion of both the traditional
knowledge as well as dilution of the
traditional institution that practice it. The
younger generation in the absence of lack
of science behind the teaching is not ableto comprehend the value system and as a
result we see that the present generation is
moving towards contemporary
education. It has also been seen and felt
that at present the pupil opting for
monastic education are mainly from lower
social ladder and only a select few have
opted to pursue the truth, but their
number is alarmingly low.
Historically, resources have been used
under pre-scientific (traditional) systems
sustain ably and managed for long periods
of time without degradation, although not
all traditional societies have lived
harmoniously with their environment.
Indigenous systems have been scrutinizedby scholars in recent years for a number
of reasons, including potential survival
value and the adaptations they present,
and for the design of sustainable
ecosystem management strategies (Berkes,
1998).
TEK and historical factors behind
traditional institutional arrangements are a
key to the success of community
management of natural resources. Both
government ownership and privatization
are also likely to fail in some cases as
suggested by Hardin (1968). Successes and
failures are observed in private, state andeven under traditional systems. However,
recent researches highlight the importance
of traditional institutions and co-
management by traditional and formal
institutions in the better management of
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common natural resources. Many
traditional communities in the Sikkim are
still managing the resources through
Traditional Institutions. As has come out
during the present reconnaissance that
various institution have different socio-
economic aspirations and conservation
needs but in the changed circumstances
require external support, technical as well
as financial implying the need of capacity
building. With the rebuilt capacities,
traditional institutions in Sikkim can playan important role in the conservation of
forests and improving livelihood of the
local communities.
TEK and historical factors behind
traditional institutional arrangements are a
key to the success of community
management of natural resources. Both
government ownership and privatization
are also likely to fail in some cases as
suggested by Hardin (1968). Successes and
failures are observed in private, state and
even under traditional systems. However,
recent researches highlight the importance
of traditional institutions and co-management by traditional and formal
institutions in the better management of
common natural resources. Many
traditional communities in the Sikkim are
still managing the resources through
Traditional Institutions. As has come out
during the present reconnaissance that
various institution have different socio-
economic aspirations and conservation
needs but in the changed circumstances
require external support, technical as well
as financial implying the need of capacity
building. With the rebuilt capacities,
traditional institutions in Sikkim can play
an important role in the conservation of
forests and improving livelihood of the
local communities in the coming times.
Various religious textual sources ascertain
the fact that Sikkim is one of the
sacrosanct hidden Buddhist zones
recognised by Guru Padmasambhava, the
fountain head of Tantrayana Bhuddism.
The Debaong N ye-Y igstates Sikkim as the
The auspicious H idden L and of Sikk im,
having a square topographical appreance is
situated in the southwest of Samye Monestry,
L hasa, T ibet and is close to the south west face of
M t. Kin-thing. It is a fertile land which growns a
large variety of fruits, crops and medicinal herbs
etc., and its valley are stretched openly and are
quite spacious. H ence it is called D emo-shong (theoriginal name of Sik k im), i.e. The H idden
L and. Guru Rimpoche also imparted oral
instructions on how to enter this Holy
Land and the disciplines to be followed
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during entering here. (Pers Comm. Yapo
Yongda).
Research Problem:
The Lepchas, Bhotiyas and Nepalses are
the major traditional communities of
Sikkim and Darjeeling hills of the eastern
Himalaya. Since time immemorial, these
tribal communities have been living in the
close proximity to forests deriving
subsistence benefits from the same whilemanaging them through traditional
institutions in such a manner that ensures
sustainability. An institution is defined as
the set of working rules and practices that
govern particular natural resource as well
as the set of actors responsible for the
development, maintenance and
enforcement (Thompson, 1992). The
tribal groups often have many traditional
institutions which are still revered and
play a significant role in governing the
day-to-day life of these communities.
The traditional institutions constitute a
system of local self-governance at villagelevel in the eastern Himalaya. These
institutions vary from community to
community in composition, powers and
privileges yet there are certain features in
common. These non-formal institutions
are the governing bodies of a village
republic potraying the aspirations and
power of all members of the society and
are constituted by elderly, knowledgeable
and respected persons of the society.
Such village institutions are democratic in
nature even in the most modern sense,
where all the vital problems, social or
concerned to natural resource use are
freely discussed and resolved. Of late,
these non-formal entities of the eastern
Himalaya are also being appreciated by thegovernment for the role they have been
playing in the society and conservation of
natural resources since aeon.
Generally, an institution regulates
numerous village / inter-village level
issues. However, there are some
traditional institutions that deal in
regulating specific issues relating to
natural resources e.g. forests, drinking
water, grazing etc. In the present socio-
economic and political scenario, WWF-
India had proposed to revisit the
traditional institutions in the project
locations viz., Sikkim and Darjeeling inEastern Himalaya to document the
traditional ecological knowledge and
document their perceptions of
biodiversity conservation and assess their
strengths and weaknesses.
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Following were the project objectives:
1. Assess and document the
perceptions awareness, knowledge,
skills and practices of the
traditional institutions regarding
biodiversity conservation and
management.
2. Identify gaps brought about by thehanged socio-economic and
environmental scenario and
prepare detailed action plan for
capacity rebuilding of the
traditional institutions.
3. To identify social and gender
based needs, priorities and
perceptions of the local
communities for utilization of
natural resources, biodiversity
conservation and livelihood
security.
Research findings:
During the course of the project period,
the traditional institutions identified were
categorized into two (i) Old Institutions
and (ii) New Institutions that have
evolved from the old over a period of
time:
A) O ld Institutions
a) Monasteries
b) The Dzumsa Panchayat
System
B) New Institutions in the changing
socio-economic milieu
a) Mutenchilom alchazum
b) Holy lake welfare coc) AS MAN
A-1 Monasteries of Sikk im
It has been widely recognised that the
Monasteries in Sikkim play an important
role in conservation of natural resources.
The monasteries as institutions may be
functioning much before, an era when the
head priests governed the social and
spiritual life of the followers and the
Chogyal (King) depended on the wisdom
of Priests for regulating the natural
resources. Although religious in nature,
the Sangha (the monastery) has been
recognized as an institution that hasplayed an important role in protecting the
biodiversity and propagated the concept
of sustainable utilisation.
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The Sangha is an assemblage of
monasteries. The Honble Supreme
Courts Judgment too clarifies that
Sangha is not merely a religious
institution but historically a political and
social institution. The Sangha, the Buddha
and the Dharma are the three
fundamental postulates and symbols of
Buddhism. However, if one goes through
the history of Sikkim it is amply evident
that the Sangha has played an important
role in the political and social life. Byvirtue of its distilled knowledge, it has
addressed many facets of life including
human relation to its surroundings which
we term as Ecology. The Sangha, has
monasteries spread all over Sikkim that
are instrumental in imparting the
knowledge of sustainable utilisation. Of
the total 330 monasteries, the major
monasteries are unto promoting
environmental conservation by preaching
and practicing the same generations all
long the temporal space. This is evident
from visit to these monasteries that have a
thick forests surroundings them.
Certain monasteries such as Ralong
situated at Rawangla, Pemayangtse located
in near Pelling are till date regulating the
land owned by them by leasing out their
land for development purpose.
As per the influence and the resources
with them, monasteries have been divided
into 4 classes
Gompa Large in area
and sphere of influences.
Well endowed with the
resources and influence,
nevertheless some are
Gonpa are struggling in
the recent times. These
Gompa are carrying out
their annual functionssuch as Cham (annual
dance), organising
meetings, giving land on
lease for development and
more important are
revered places for worship.
Mani Lhakhang - A place
that is primarily meant for
worship. The nuns and the
layman pray in them
during the 8 th , 10 th 25 th of
the each month.
Lhakhang A place of
worship but not strong on
resources Tshamkhang Meditation
hut, wherein monks
meditate for obtaining
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higher understanding of
the philosophy
The activities related to conservation are
being implemented through a highly
evolved democratic process. The
monasteries have D wichi, a body formed
by a democratic process. The members of
Dwichi meet periodically to take
important decisions in matters of
administration and natural resources.
Monasteries in the past were the mainregulator of natural resources especially to
address the needs of communities that
resided in their premises. To understand
the structure and function of these
monasteries, several places were visited
under this project viz., Pemayangtse
monastery in Pelling, Rhinchechi
monastery at Machong, Rumtek
monastery, and interactions were held
with personnel of Dubdi and Ralong
monasteries and personnel from the
Ecclesiastical Department.
The Dwichi committees are present in all
the major Monasteries of Sikkim that look
after the management of resourcesassociated with it. It has been observed
that Dwichi in the respective committees
are addressing issues that are region
specific. Dwichi in a monastery comprises
of a President, Vice President, General
Secretary, Treasurer and members of the
executive body. The Dwichi is a
committee of respected senior lamas,
representative of the traditional
community that assesses individuals for
the post of Renzing lama in case of
choosing a religious head and selecting a
President in case of an administrative
head.
To further explore the nature, capacity
building needs of the institutions and their
relation with the modern infrastructure
visits were undertaken to the following
monasteries:
i. Rawangla
Sh. Norbu Thinley Bhutia, President of
the Dwichi of Karma Rabdtenling
Monastery of Ralong detailed the working
of the Dwichi and the present pressures in
the region. Apart from detailing the
structure of the Dwichi he apprised of the
want of synergy between the presentadministrative structure and the traditional
institutions like Dwichi.
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Fig. Interaction with officials of Dwichi at
Ravangla
The recent developments that are notable
are that the Dwichi is more
accommodating in terms of decision
making and meetings are held now withthe local gentries of the adjoining areas.
The Dwichi are also responsible for the
sacred groves that are attached to the
monasteries and from time to time issue
orders for lessening the biotic
interferences that are reported from these
groves. It has been observed that the
sacred groves that were earlier protected
by the resident population are subjected to
immense pressure by the immigrants that
come as labourers for road
constructions/ maintenance and later on
settle roadsides and incessantly lop trees
for fulfilling their daily needs.
The emergent issues that are faced by this
particular monastery are the boundary
demarcation owing to the large area of the
monastery. The issues that need
immediate attention are the vast scale
cardamom plantations that have been
taken up in the forest area. The other
issue is the illegal felling of the trees in the
area above Barfung and the Dwichi plans
to be more proactive in stopping the
felling of the area. In certain case the
Government is acquiring the land and the
Duechi would devise a proper procedure
for the same for the development of the
Ralong.
Fig. Lopped tree inside the Ralong
Monastery Complex
In this particular monastery the most
perceptible change that has come due to
the changed socio-economic scenario is
that the Dwichi that earlier used to be
strictly a monks body will now have been
people from all walks of life which in turn
will leave the monks for carrying out their
duties than running around for
administrative works. For this they have
identified people from nearby towns to
help them with routine administrative
matters.
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Capacity Building Needs:
a. 60 ha of the forest with
the Ralong Monastery
need to be managed with
active participation of state
forest department.
b. Nursery development
techniques be imparted to
the monks of the village
institutions.
c. A community initiativemay be enhanced that
would help in paying for
the salaries for the
cattle/ forest guards that
would be appointed by the
monastery.
d. The Dwichi requests
WWF for intervention and
financial support for
rejuvenating two lakes viz.
Lachu Lake and
Manichogarlink lake.
e. To develop the tourism
potential of the Ralong
monastery by training theLamas on the skills of
Guide so that they can eke
out their living more
comfortably apart from
the rituals they practice.
ii. Pemayangtse Monastery at
Pelling
Information on the Pemayangtse
monastery was provided by Capt. Yapo
Youngda, the chief executive of the
monastery and the KU-TSA B CHIMO,
Chief Co-ordinator of D ay-Gyon-Jingk yong
Tsogpa (A ll Sik k im Monasteries A ssociation -
A S M A N ). A person who is well verse
with the rich tradition of Sikkimese
culture gave insight on the value system of with special reference to safe guarding the
environment.
The Pemayangtse Monastery principally
consists of an Executive Committee with
the Chief Executive being the head to
oversee the administrative matters. For
the religious and traditional knowledge the
monastery has a three tier system
comprising of Renzing Lama (Head
Lama), Chong Lama and a Pema Lendu
(Secretary). The head lama once
nominated heads for lifelong and on time
of his demise the other two along with the
Dwichi decides on nominating the seniormost as the Renzing lama. This
nomination is strictly a monastic affair
that ascertains a person on the basis of his
education and the degree of esteem one
holds within the monastery.
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Fig. Interview with KU-TSAB CHIMO, Chief
Co-0rdinator of Day-Gyon-Jingkyong Tsogpa
It was learnt that the in the spiritual text
of Guru Rimpochecategorically it has been
stated that the environment should be left
unhindered and that the following donts
have been mentioned that are still
followed largely by the populace of
Sikkim. As per Capt. Youngda the
following are the testaments inscribed in
the Holy literature
a. Not to displacing of large
rocks or boulders in hills
b. Not to stop water of free
flowing rivers
c. The lakes are sacred and
should be revered
d. No fish cultivation or
offering be put into thelake
e. Places of dense canopy are
Sacred Groves and that
they have hidden treasures
there that has to be
protected by worshipping
them and not extracting
usufruct from them.
iii. T ashiding Monastery:
Bkra-Shi Lding (Tashiding), a heart
shaped hill, situated in the midst of the
sloping mountain dominated by the great
snowy mountains of five treasures, in
West Sikkim, is considered one of theholiest places in Sikkim. It is a small hill
surrounded by two rivers called Rothok
Chu and Ringak Chu at its base, and is
located in the front of Pemayangste hill.
This monastery with about 100 Lamas is
autonomus in all respects and meets its
expenses out of the monasteries own
revenue and public contributions. It is
under the general control and supervision
of the Ecclesiastical Dept. of Sikkim
Government. It also receives substaintial
aid from the Government time to time.
Main function of the year in this
monastery is the Bhumchu ceremonywhich is celebrated for all practical
purposes a mela on the 15 th of the First
Tibetan month every year.
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Bunachu the super natural sacred pot
with the holy water is officially sealed for
safety by the Government and kept on a
Golden Alter in the main hall of the
monastery (Chogyal Lhakang). This
supernatural pot is believed to have
originally flown to this place from an
unknown direction and the holy water in
it is more than 100 years old. This sacred
object of worship is opened only once in a
year on an occasion mentioned above for
public audience and worship.
The present set up is that the monks in
Tashiding would monitor the quality of
the water and that if there is any deviation
in the quality and quantity of the water, it
is said that there is imbalance in the
natural set up. The monitoring of the
water is said to be an indicator of the
pollution of the natural resources and if
the degree of violation is high, it is
indicative of the undue interference of the
people that needs immediate corrections.
iv. Khatek Peme Lakhang
Monastery in Assam L ingsey
A smaller monastery known as Lhakhang
was visited to understand the status of the
lesser known monastery in Sikkim and its
role in governance of NRM. This
particular monastery was small and that till
recently an old Lama was conducting the
affairs of the monastery. It was after his
death that there was no one to preside
over the ceremonies. The people of the
region than sent a representation to the
Rumtek monastery that led to deputing a
lama from Rumtek to preside over the
religious and social affairs of the people.
This infact is the reflection of the faith
that the traditional societies of Sikkimpose towards the age-old institutions. The
monastery is situated at the top of the
hillock as many other monasteries and
those they are entrusted with the duty of
performing ceremonies that will ward of
the evil from the atmosphere and that the
place and the people are in complete
harmony with each other.
D evotees worshiping in the holy lak e of Kheocheopalri
(v) Khech eopalri Monastery
In Khecheopalri the Dwichi committee is
responsible for organizing two festivals
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(November and March) at the lake side
every year. The Dwichi also has an
important role in the changing scenario as
the as the president of Dwichi is the ex -
officiovice president of the newly constituted
Holy Lake Welfare Committee (HLWC).
The holy lake welfare committee, HLWC
has evolved into a legal entity from a
traditional Dwichi. HLWCs primary
concern is to save the lake from the harmful
impact of over crowding during festival time
and to protect the natural environment of the surrounding area from over exploitation
by the villages and devotees. More about the
HLWC is discussed under the section New
Institutions in view of changing socio-
economic milieu.
(vi) Ralang Monastery
Ralang monastery, located near the
Rabongla Tea Estate in the South district of
Sikkim, is originally the first monastery of
Kargyupta sect established in Sikkim during
the reign of in the 4 th Chogyal of Sikkim.
The monastery has the top body known as
Udor Chesum , wherein U means Head;Dor is a Committee of Cheosum means
religious sect. This monastery has a
chairman, president, the secretary, joint
secretary wherein the president enjoys a
three year term. If the work of the president
is satisfactory an extension may be granted
to him. The Dwichi here is entrusted with
the land allotment for the development and
colonization for which they charge a token
amount. They ensure that all the formalities
are completed and the development is in
accordance to the sustainable utilisation of
natural resources. All the application
especially for colonization is processed by
the Dwichi and all the correspondence are
marked to and from the President of the
Ralong Dwichi.
The Pemayangtse Monastery
(vii) The Dubdi Monastery has a
Dwichi of 45 members and in
certain cases all of them meet to
decide on policy issues.
Revenue: It has been observed that the
revenue of these monasteries are generally
governed from different sources viz.,
Government funds : The Department of
Ecclesiastical Affairs, Government of
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Sikkim, Gangtok, Sikkim from time to
time issues notifications on dispensing
grants to the monasteries depending upon
their status of Gonpa, Mani Lhakhang,
Lhakhang and Tshamkhang. In its latest
Notification dated No.79/ ASG/ EA dated
22.4.03 the Ecclesiastical dept. has issued
an annual grant of Rs. 12,000/ - for
Gompa, Rs. 6,000/ - for Mani Lhakhang,
Rs. 3,000/ - for Lhakhang and Rs. 2,000/ -
for Tshamkhang.
Donations: During festivities the people
who have adopted Buddhists faith donate
freely to these monasteries which augment
their income base.
Fees :
Educational Fees : it has been observed
that the monasteries levy nominal fees to
the students that come to the monastery
for seeking education. The fee varies
from Rs. 1500/ - to Rs. 2000/ - depending
upon the financial status of the individual.
HLWC, the committee has taken upon
itself the protection of the holy lakeKhechopelri. It has in fact with due
permission from the Eccl. Dept., started
collecting Rs. 5 per person as an entry fee
from the visitor. The funds thus generated
is utilized in the restoration and cleaning
the surroundings of the lake. This they say
is the main source of funding which varies
from couple of hundreds in the lean
season to up to 6000/ - during the holy
month, especially when there is a Mela in
the Kheocheopalri.
Brief information on Department of
Ecclesiastical Affairs which looks after the
affairs of the monastery is a follows:
Working towards strengthening traditionalknowledge base the Ecclesiastical
Department of Government of Sikkim
looks after the monastic education and
matters related to religion. It has on its
own, been contemplating on disbursing
scholarships to the deserving candidates.
For this, they have identified Government
of India's flagship programme Sarva
Shiksha Abhiyan (SSA) which aims for
achievement of Universalization of
Elementary Education (UEE) in a time
bound manner, as mandated by 86 th
amendment to the Constitution of India
making education free and compulsory. In
Sikkim, the Ecclesiastical Dept. isenvisaged for the upkeep and affairs of
the 330 monasteries. It is contemplating
on upgrading the existing teaching
strength by providing additional teachers,
while the capacity of existing teachers is
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being strengthened by extensive training.
SSA seeks to provide quality elementary
education including life skills. In the
fourth meeting of project approval board
of SSA the members on 5.11.2001 agreed
to point (xii) The monastery schools may be
given assistance under innovative schemewhich
indicates and highlights the capacity
building needs of monastery schools.
The Department of Ecclesiastical Affairs,
GoS, Gangtok, Sikkim in its Notificationdated No.79/ ASG/ EA dated 22.4.03
mentioned
In super session of all the earlier
notifications/ orders on the subject, the
State Government is pleased to review
and fixed the rate of the annual subsidy
grant payable to recognized Monasteries,
Manilhakhang and Tshamlkhang
wherein, due subsidies are been extended
to monasteries subject to their size and
area of responsibility. The government
thus has recognized the need of
preserving the monasteries and thus feels
that these institutions of learning have in
the past and now in the present imparting
the traditional wisdom in matters of
religion and matters of natural resource
management.
Also, it was told that the monasteries are
given directives by the Eccl. Dept. and
that out of the 80 monastic schools about
50 schools approx. will be given aid for
building their capacity in terms of salaries
for the teaching staff and stipend to the
pupil. This move is based primarily to
strengthen the traditional institutions so
that better management of the NRM is
affected.
The department records and updates thelist of all religious/ traditional institution in
the state. The data collected are from the
four districts viz., east, north, south, west
and also has data on the different sects. It
has records of more than 100 years old.
The traditional functions such as the
annual ritual lama dance (Dhuitor Cham)
that is performed annually by monasteries.
In order to strengthen the tradition
culture the Ecclesiastical department gives
grants for monastic schools, annual white
washing and helps them with their
finances that come from estate revenues.
Issues of concerns of Monasticinstitutions
i. The Bhuddist and Lepcha are
experiencing the erosion of
traditional societies.
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ii. In earlier times Tibet was
looked for spiritual guidance
which is now no longer
discharging its holy duties.
iii. English and Maths has
eclipsed the weightage of
traditional knowledge and
therefore younger influential
people are moving towards
modern education.
iv. The long gestation period of
religious education at timesacts as a dampener for the
local populace to adopt the
teachings.
v. The only one request of the
monasteries was to accord
high degree of importance to
the certificate that the monks
are given once they complete
the monastic education.
Issues Related to NRM w.r.t.
Pemyangste Monastery
Development activities (construction
of large number of hotels as wellgovernment buildings) initiated in the
Pelling and Geyzing region has
adversely affected the three adjacent
forests and its flora and fauna namely,
Changey forest, Sakyong forest and
Sirithang forest and its habitat.
All the monasteries have their own
estate and had a thick forest cover and
exploitation was least so long it was
under the control of monastery but
since the forest department took over,
the lack of surveillance is making the
forest cover thinner.
There were some pure patches of
Magnolia ( Ghoge Champ) and chestnut(Castanopsis) in Pelling, but those
varieties have lost their prominence.
Many natural lakes have been dried up
due to indiscriminate construction in
Pelling and Gyalshing, Datom is one
of them and which is adjacent to
Pemayangtse monastery.
Capacity Building Needs:
Support the monastery for revival of
Datom lake to meet up water scarcity
during winter and in case fire breaks
out in the forest or in the nearby
locality, then water can be used to
douse the fire.
Cultivation of chestnut and walnut (by
bringing improve variety from
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Kashmir) and magnolia can be
rejuvenated as well as commercially
exploited in the Pemayangtse
monastery.
Construction of guest house at the
monastery premises will enable the
monastery to earn revenue. The young
lamas can be trained for becoming
guides, cooks, and vanguard of
tradition, culture, ecology and
environment.
Development of centre of learning inmonasteries
Proper fencing (using iron barb) to
demarcate the forest area belonging to
the monastery.
Popularising the Buddhist trail as
similar to Bodhgaya. A suggested trail
is as follows:
From Siliguri ---- Jorethang --------
Pemayangtse Monastery (West
Sikkim )
------------- Sangacholing ---------
Khecheopalri Lake -------- Dubdi
monastery (Yuksam )----- Hongri ----
Zilnen ------ Tashiding
Monastery (West Sikkim ) ------
Keuising ------- Mangru Monastery --
------ Ralong Monastery (South
Sikkim ) Namchi ----------
Samdruptse, Ladha, Sedup Tshering
and Bon monastery Parbing Tokal
Bermoik --------- Rumtek Monastery
(East District ) -------- Inchey
Monastery (Gangtok ) -----------
N amgyal Institute of
Tibetology (Gangtok)--- --- Phodong
Monastery (North District ) --------
Mangan ------- .
Capacity Building Needs:
Monastery does not have any
regular flow of fund, during festival
and some times for renovation
purposes fund is being allocated by
the Ecclesiastical department.
During the discussion with the
Dwichi members, following
measures have been identified as
the means for revenue generation:
Lamas can be trained
to be a guide and by
doing so, a nominal
charge can be taken
from the tourists.
Selling of colorful
brochure can be taken
to raise the fund and in
the process, tourist
would better informed
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regarding the history,
tradition, ecology and
culture attached to the
holy shrine.
Monks have deep
understanding
regarding the Tibetan
System of traditional
medicinal practices
which they can use to
heal the local people,
keeping in mind, thelack of modern
medical facilities in the
surrounding villages
and a nominal charge
can be taken for
supplying medicine.(
These measures can
equally be adopted by
the other monasteries
in Sikkim)
According to Mr. Singhik
Wangchuk, one of the Dwichi
members, there is a need to
strengthen the relationship withlocal Panchayat; otherwise the
monastery has been deprived of
from getting any development
assistance.
To stop the illegal felling of trees
and exploitation of forest for fuel
wood by the villagers, sensitization
of local people ought to be done.
More forest guards need to be
appointed and community as well
as the Panchayat should take
initiatives in paying for the salaries
for them.
Some commendable efforts have been
made by the Tashiding monastery whichneeds a mention:
The monastery has not allowed
opening up slaughter house near the
monastery area. The Dwichi even went
to court to get a legal prohibition and
succeeded too.
To stop the illegal felling of the trees in
the monastery premises, a guard has
been appointed by the Dwichi
committee and the salary of the guard
is paid from Gompa fund. Forest is
jointly looked after by the monastery
and forest department.
For the up gradation of the monastic
education one teacher to teach English,
has been sent by the Government
under SSA programme.
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2. Dzumsa (Village Council) - Dzumsa
Panchayat System is an 200 year old
institution in North Sikkim.
The word Dzomsa means meeting place.
According to Ms. Chumden Nangpa, Jt. Sec.,
Dept. of Cultural Affairs, in North Sikkim, a
traditional governance system i.e. the
Dzomsa Panchayat system is still prevalent
that dates back to the Chogyal time. The
headman is called the Pipon. He is the final
authority in all matters related to naturalresource management in area under his
jurisdiction. They have their own measures
rules and regulation for regulating the use of
natural resources. Under this project a visit
was undertaken to the North Sikkim to have
a detailed interaction with the Pipons on the
Dzumsa system.
Interview of the Pipon of Dzomsa system
There were only 13 household in Lachung
when Dzumsa Panchayat System was
introduced. It is an assembly composed of
the heads of the separate households. All
these heads have a voting right to select two
Pipons (village headmen) and two Pipons
select two Gyapons, who act as messengers
for the Pipons. If Pipon called a meeting, then
it is the duty of the Gyapon to inform the
people and for that he makes the
announcement thrice from a hilltop, and if
any member fails to turn up in the meeting, a
fine is imposed on him.
The Dzumsa election takes place yearly.
Village elders or Genthi-L engeassist Pipon inthe effective working of village
administration. To be a member of Dzumsa,
the concerned person has to be
recommended by a person who holds good
reputation within the society as well as highly
esteemed by the existing Dzumsa members.
A person is allowed to sit in the Dzumsa
assembly, if he has fulfilled his duties as a
member of the society. Before becoming a
member of Dzumsa a person has to register
his name at the block by paying Rs.1100 and
by paying another Rs13500, he can become
the member of Dzumsa. He also has to take
an oath before the Dzumsamembers that he
would abide by the rules and regulation of Dzumsa and will follow the Dzumsa
prescribed code of conduct. Women are
generally not eligible to become a Dzumsa
member (unless the head of the family is
female) and they can not become Pipon.
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D zumsa Ghar or Mong-Khyimis a place where
Lachungpas (people of Lachung) meet to
discuss their problems, to hear the
authorities, to select Pipon and to take
important decisions. It is a square structure
with one entrance. In the centre, there is a
long pole with a white religious flag, Tharzo.
The seat of the Pipon Youttee is right
opposite to the entrance. Right behind the
Pipons seat is a kitchen and store house, used
at times of festivals, feasts or during longtrial.
Natural Resource Management by
Dzumsa
The Dzumsa is headed by a Pipon. There
are rules and regulations that are followed
rigorously by the people. Some of the natural
resource management system is addressed as
under.
i. During the extraction of
timber strict rules for
harvesting of wood from trees
that have attained exploitableage has to be done.
ii. The trees that have been cut
have to be replaced by
germinating and planting of
about 10 trees
iii. In case of death of an
individual the whole village is
supposed to collect wood and
offer it to the bereaved family.
iv. This particular practice helps
in distribution of wood that is
been felt by the village. The
practice is so meticulously
followed as the aspect of the
hill the side of the tree from
where the wood has to be
chopped is mentioned.v. The Head Lama instructs the
procedure and the area from
where the wood for pyre has
to be collected and infact is an
example of rotational felling
that ensures uniform forest
crop in the area.
vi. The Pipon ensures that the
wood for which he issues the
permit is for bonafide use and
that if there is a breach by the
local and sells it outside the
Dzumsa he is fined a sum of
Rs. 10,000/ -.
vii. In certain cases the Piponinforms the forest department
that takes legal action as per
the rule.
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Duties of Pipon :
1. The Pipon and its council administer
the affairs of their community. He
decides upon community policy and
makes regulations binding upon his
society but he is more concerned in
maintaining the existing laws than to
alter them.
2. He looks after the execution of all
public works. For the execution of
Development projects, Pipon ask fortender from the local people and the
highest bidder gets the permission to
carry on the work. If the works are not
carried out satisfactorily, Pipon with
consultation with the village elders
stops the payment and also debars that
person to get any further projects.
3. Villagers are not allowed to collect
firewood or timber required to build
their houses without prior permission
of Pipon. The whole process is also
closely monitored by Dzumsa.
4. Pipon regulates grazing timings
(shifting of Goth or cattle sheds from
higher to lower altitude during winter
and lower to higher altitude during
summer) and those for sowing and
harvesting crops. In the process, the
balance of fodder availability gets
maintained.
5. He provides justice for the oppressed
and punishes wrong doers.
6. He looks after the law and order, and
also settles different social disputes
(theft, divorce, land disputes, adultery
etc.) with the help of elderly people (18
senior members of the village areinvited) in the society. The person if
proven guilty by the Pipon has to pay a
fine Rs. 100 - Rs. 30,000 depending
upon the nature of the case. If it is not
sorted out by the Pipon and the senior
members of Dzumsa then it is being
referred to the District Collector of
North District, stationed at
Chungthang.
7. Part of revenue earned by Dzumsa in
terms of fine collected from errant
Goth owners, registration fees paid by
the members and the money paid by
the villagers during the submission of tender is spent for the development of
monastery and during festivals and rest
is equally divided among all the
villagers.
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locally made handicraft items among
the tourists. Apart from that, these
items can be sold to the outer world
where the demand for ethnic items is
on the rise. A cooperative system under
the guidance of Dzumsa can look after
the production and distribution as well
as marketing. Initiatives can be taken to
provide them technical know how and
managerial and marketing skill. One
added advantage is that Bhutia
communities were traditionally engagedin marginal trading activities with Tibet
through Nathula Trade route.
It was felt by the Dzumsa that centres
for seed multiplication for maize,
potato, cabbage, buckwheat and barley
may be set up in north Sikkim.
Wild Morchella may be cultivated
Eco tourism can play bigger role to
involve the rural people more gainfully.
Training can be provided to develop
skills like cooking, catering and
hospitality and other essential services
related to it.
Instead of making concrete structurefor lodging, introduction of home stay
concept will not only save the local
environment but also allow the benefit
of tourism to percolate down to
marginalized section of the society.
Cultivation and processing of Primula,
Rhododendron along with their
traditional agro-products can add extra
flavour to the cut flower market and it
has also strong export potential too.
Medicinal plants like Digitalis, Primula,
Bikma ( A conitum sp.), Panch aunle( Orchis
latifolia), Chirato( Swerita chirata) etc aregrowing at large extent in Lachung and
Lachen area and widely used by local
people. Cultivation of these species can
be taken up with local people along
with their subsistence agriculture
practices. Processing and selling of
those medicinal plants will enable them
to earn better livelihood.
Presently Gothwalas graziers of
North Sikkim are not considered
as a menace
An important issue is availability
of poles for the prayer flags. As
there is a dearth of Bamboo inthe region the people have yet to
find alternative for the Bamboo
that is used as the pole for the
prayer flag
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Women should play an active role
in the Dzumsa system
Grafting of kiwi fruits may help
in generating livelihoods for the
local and for that the capacity of
the local be enhanced
Fig. Lachung valley of North Sikkim
Fig. Inte raction with the Gothwala of N orthSikkim
B. NEW INSTITUTION FROM
THE EXISTING ONES IN VIEW
OF CHANGING SOCIO-ECONMIC
MILIEU
B-1. Mutanchi Lom Al Shezum: In the
process of documentation of traditional
institutions, Dzongubagom was identified
as a traditional Lepcha organisation. The
Dzongubagom was headed by a president
who was supported by the vice-president
and there was an advisory body
comprising of most experienced
individuals of the community. The vice
president used to be selected by the village
elders after prolonged discussion. After
some time the vice president used to
become president and the president as
advisor. The traditional system was to
promote general secretary to vicepresident and then to president and finally
as an advisor to the institution was
maintained so that a very experienced man
becomes the chairman. This system has
evolved into a new organisation called the
Mutanchilomalshezum.
A visit was undertaken to a Dzongu
village that is located near the confluence
of Teesta and Rongyong rivers. The
traditional institution, Dzongubagom (an
organization of Dzongu) which has now
evolved as Mutanchilomalshezum, is
working as a registered society since 1990.
In Lepcha dialect the meaning of theword is the new way and the etymology of
the word is Mutanchi= Lepcha; Lom=
Way; Al = New; Shezum= Organisation,
in the changed socio-economic milieu and
environmental scenario. However, after
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1990, when the older institution was
rechristened, the structural arrangement
was made more elaborate with well
defined responsibilities.
Mutanchi Lom is located in Passingdang,
Upper Dzongu, in North Sikkim. The
Lepchas were the earliest settlers of North
Sikkim. It is imperative to mention here a
brief history of the Lepchas of Sikkim.
They call themselves Rongkup meaning
the children of Rong. Regarding theirorigin the anthropologists still debate
whether the Lepchas belong to the Naga
tribes or are associated with Jimdara and
Mech in their eastward migration from
Nepal. In fact, most Lepcha clans claim to
have mythical connections with particular
mountain peaks which they worship as
their deity. Thus, the mountains Simvo,
Siniolchu and Khangchendzonga find
prominence in the Lepcha culture.
Lepcha is nature worshiping community
which is also known as Lingee . Big trees
across the species are traditionally not
allowed to be cut down. The traditional
health healers who rely on a number of medicinal plants do not share the
knowledge with other community
members which help in checking reckless
exploitation of the plants by all members
and at the same time maintain the social
status of the practitioners in the society.
The organisations objectives are focused
towards socio-cultural and educational
upliftment of the Lepcha community of
the North Sikkim. The objectives in their
Memorandum of Understanding (MoA)
are:
i. To preserve protect and promote
traditional socio-cultural and religious
heritage
ii. To try and eliminate any unhealthy
practice existing within social
environment
iii. To educate the people on the benefits
of co-operative and to encourage in the
formation of co-operatives for sale of
produce etc.
During the course of interaction it was
revealed that the Mutanchi deeply respect
nature, a fact that is reflected in their flag.
Interestingly this institution has its own
flag and symbolizes identity of theshezum (association). The flag consists
of two colours, a mountain in the centre
and 10 stars in it. The flag is white
coloured at the top and dark green at the
bottom in equal proportions. The white
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color represents purity and peace. In the
centre is a replica of Mt.
Khangchendzonga Chu, the secret and
Holy Mountain as believed and
worshipped by Lepchas. The ten stars
inscribed in the Flag represent the
Rongkatee (Ten Lepchas), the founder
member of the Lepcha race. The green
colour at the bottom represents the Eco-
friendly relationship of the Lepchas with
the environment. (pers comm. Namgyal
lepcha, General Section, MLA)
This institution that has evolved from its
traditional routes is now in the form of a
society that has democratically elected
members. Elections to the executive body
of the associations are held once in every
year and all the members of the executive
are elected by direct election.
During the course of discussion it was
apprised that the Lepchas perform
numerous ceremonies that is facilitated by
Bongthing the priest. There is year
round ceremonies viz. Cherim, a number
of Rumfaats (ceremonies ) wherein thedeities are pleased before undertaking any
activities in the mountains, river or
forests.
Natural Resource Management of the
Lepchas (Pers Comm):
Cherim: A ceremony that is being
undertaken in the 2 nd and 3 rd
month of the Lunar Lepcha
calendar where in they pray for
better grass regeneration. On the
harvest of the grasses the people
also collect millet, rice and egg.
Mt. Khangchendzonga if pleased
rewards the community with a
bumper crop. It is said that thereare special prayers to ward if the
hailstorms that adversely affect the
crop.
Lyang Rumfaat: It is a ceremony
wherein the deities are called to
protect them from epidemics such
as dysentery and epidemics that
usually affected by the onset
summer
Sukyu Rumfaat: This ceremony
is done to offer the deity with
harvests so that a better crop is
harvested in the coming season.
Details on the soil working, the
role of solar radiation in killing of the harmful microbes, factors such
as the soil aeration and soil
moisture is detailed in these
prayers.
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Lungzi Rumfaat: This is a prayer
made to the diety before entering
the forests. The locals traditionally
offer this prayer wherein abundant
caution is exercised for the
harvesting of MFPs and fuelwood
in particular. Only dried wood and
fallen branches is recommended
for removal as this reduces the
fuel load in the forest. There is a
strict code wherein it has been
amply told that the forest hygienemust be maintained in all costs.
The extraction of wood and
fodder should be strictly as per the
need of the people and that no
more that is required should be
harvested. Also after extracting
wood it should be seen that half
cut poles should not be left and
no scars should be left in the trees.
The Mutanchi organisation envisages itself
as an overarching body that could co-
ordinate the developmental activities in
the region. The office bearers of
Mutanchilomalshezum are a president,a vice president, a general secretary, two
joint secretary, two treasurers and two
publicity and cultural secretaries. Normally
the tenure of the president is for three
years. The old system of promoting
general secretary to vice president and
then to president and finally as an advisor
to the institution is still followed.
Mutanchilomalshezum office bearers are
aware about the eco-tourism potential of
Dzongu area and they are instrumental in
erecting a traditional Lepcha house cum
museum at Namprikdang.
A modern L epcha H ouse in N amprik dang
So far working with the formal institution
like panchayat which is responsible for
developmental work in the village has not
been a problem for the institution.
Mutanchi Lom Aal Shezum is responsible
for the overall wellbeing of the village
including regulating the natural resource
use.
A visit was undertaken to Sangkhalang,
Dzongu, North Sikkim to assess the
capacity building needs of Mutanchi LomAAl Shezum, the NGO working for the
preservation and propagation of
traditional ecological knowledge of the
Lepcha community. Following needs have
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been highlighted during the discussion
with the members of the organization.
Capacity Building Needs of Mutanchi
Lom Aal Shezum
They locals depend upon Cardamom
cropping but the entire exercise is not
remunerative as they do not get a better
price for the crop, a better price for the
same is arranged by a minimum support
price. Villagers in need of consumptionloan, sell their cardamom at a very
cheaper rate to the mahajans or money
lenders at Mangan. Marketing through
multi purpose cooperative can earn
better price and also reduce the
influence of money lenders and
middlemen.
Dzongu also produces orange and
zinger and both the products are being
sold at cheaper prices to the middlemen
settled at Singtam, East Sikkim. The
price they get occasionally do not cover
even the transportation cost. Direct
access to the market will provide thembetter incentive.
The training in bamboo, cane, natural
dyes so that the locals can enhance the
local skill base.
The major concern is the lack of
contemporary education among the
Lepcha youths. It has been observed
that as there is no middle level
education in the vicinity of the Dzongu
area there is a large number of drop-
outs in the region. Also that though
traditionally sound the elderly folks are
not geared to impart contemporary
education to the village. As it expressed
by the secretary of the Mutanchi Lom
AAl Shezum, Mr. Nika Lepcha, a schoolwith residential facility for the poor
Lepcha student (one for boys and other
for girls) with scholarships is an utmost
need for them.
The organization has already developed
ten traditional Lepcha houses for the
tourists at Tingbong, upper Dzongu
region and they want develop the same
in Higethung region.
Protection, identification and
documentation of medicinal plants,
available in Dzongu region, are the
primary concern for this organization.They want to have a Research
Institution for this purpose. They also
want to open a health centre where the
local bongthings will come to treat the
patients. They feel this is the only way
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they can save their traditional
knowledge.
B-2. H oly Lake Welfare Committee
(HLWC) - Kheocheopalri
As mentioned earlier, the Holy Lake
Welfare Committee, HLWC is an example
where the traditional Dwichi has evolved
into a committee. This is the result of the
realization that harmful impact of the over
crowding at lake site and pollution caused
thereby can only be stopped by beingorganised into a legal entity. WWF-India
played a crucial role in the formation of
HLWC at Khecheopalri.
The HLWC has 5 office bearers and 7
executive members. The 12 members hold
office on rotation on yearly basis. HLWC
in spite of being relatively new could be
considered traditional as the president of
Dwichi is the ex officiovice president of
the HLWC.
Interviewing the office bearers of the HW L C of
Khecheopalri
In the current scenario, the HLWC is
facing lot of challenges with the changing
socio-political scenario. An instance of
converting a place of worship into a
worship of different religious
denomination was cited. They feel
insecure as this may result in evolution of
different ideologies which may not respect
the prevalent customs and may strike a
discordant note in the present scenario.
This may be not be beneficial in helping
the cause of conservation.
It was also cited that if such thing happen
it will be in contravention of the provision
of GoI Gazette Notification no. 42 of
1991 and Sikkim Govt. Gazette
Notification no. 207 of 1995, and
Notification no. 70/ Home/ 20 th Sept.
2001).
Threat to the lake:
This institution has by its limited
resources being able to maintain the
pristine environment. In addition, the
HLWC has been successful in arresting
the uprooting of the bamboo that is in thecatchment of the lake. Among other
things they were keen on working and
rejuvenating the old association with
WWF. The Sikkim Bhutia Lepcha apex
committee (SIBLAC), has been
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approached by the Khecheopalri
monastery association and Khecheopalri
Holy Lake Welfare Committee to
intervene into the matter related to
eutrophication and to take necessary
actions to prevent defilement of
Khecheopalri lake. The issue here is the
construction of an unauthorised structure
inside the vicinity of Khecheopalri which
is considered holy. The lake is protected
under the provisions of the places of
worship (Special Provisions) act, 1991 andState Governments Notification No.
59/ Home/ 98 dated 26.10.1998.
The interventions requested by the
HLWC are:
Organise education and awareness
meetings in the surrounding five
blocks viz., Kheocheopalri,
Chozo, Thingling I, II, III
Support to educate the masses
through weekly radio interviews,
articles in the vernacular and local
papers
Protection of the holy lake by
arresting degradation of soilerosion and eutrophication
They specifically requested for financial
attention for a concrete drainage structure
as soil is being eroded due to abrasive
action of the outflow
Capacity Building Needs of the
HWLC
The committee should become more
democratic in its functioning. Lack of
knowledge regarding the maintenance
of proper accounting procedures is
debarring them to get fund from
Government and other funding
agencies. Proper training should beimparted to them in this direction.
Number of committee members
should be enhanced to include more
local people to draw their attention
towards the issues related to the lake.
The HWLC receives no support
from the government; the cleaning of
the lake is done by the funds gathered
in donation box near the lake.
ASMAN - A N ew Initiative by
Monasteries of Sikkim:
The monasteries in Sikkim have come up
to form a formal body called D ay-Gyon-
Jingk yong Tsogpa (A ll Sik k im M onasteries
A ssociation- A SM A N ).The objectives of
ASMAN is preserving and protecting the
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cultural heritage, carrying on the
conservation measures and strengthening
the monastic education by introducing
subjects that helps to become a qualified
monk.
With the help of key personnel of
ASMAN, the nature of structure and
function of the body was analyzed. It is a
state level body to safeguard the
traditional knowledge. Since the recent
time was increasingly being felt that thetraditional institutions viz., the
monasteries have felt erosion of their
authority and their area of influence.
The aims and objectives of the
ASMAN are as follows:
To preserve and protect the
Sikkimese Buddhist cultural
heritage, monasteries etc.
To respect the sanctity of the
institution of the Sangha seat in
the state legislative assembly
within the framework of the
Indian constitutions Article 371 F
which recognizes the social and
political role of this institution
more than its pure religious
identity.
To propagate teachings of Great
Guru Rimpoche who christened
Sikkim as the BAYUL-DEBU-
PHUNSUM-CHO -PAI-
DZONG, meaning the hiddencountry abundant of crop fruits
and flowerers, medicinal herbs,
etc.
To establish a university which
inter-alia provides a separate field
of study on Buddhism, cultural
heritage and values.
To work for the economic, social
and political advancement of
Monks belongings to the
Monasteries of Sikkim
To improve the existing monastic
education by introducing all such
subjects those are necessary to
become a qualified monk.
ASMAN has decided that KA-SHEG-
LHEN-CHOG meets at least once in
three months to deal with the progress of
the monk body, religious activities etc.
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The law abiding monks from the
Kheocheopalri monastery have raised the
point of protection of the Holy Lake Tso-
Sho-Tso (Kheocheopalri). The
administrative structure of ASMAN is
placed in Annexure - I .
Other Institutions:
During the documentation of the
structure and function of the TEK, an
issue that surfaced each time was the
extent of usage of medicinal plants by theNepali, Lepcha and Tibetan system of
medicine. Sikkim being the biodiversity
hot spot contains a huge storage medicinal
plants and herbs. 30-35 varieties of
medicinal plants could be found at
different elevation, right from temperate
region to alpines meadows. These
medicinal plants are widely used by the
traditional healers like Jhank ri from
Nepalese community, Bongthing from
Lepcha community and A mchi from
Bhutia community.
In spite of the richness of the knowledge
regarding various medicinal plants andtheir usage, this traditional knowledge
base and its relevance to the society has
been diminishing. A visit to North Sikkim,
(Lachung and Dzongu) where A mchiand
Bongthing still have some relevance,
following points have been raised by
different community members, local
NGOs [Mutanchi Lom AAl
Shezum,(Dzongu-North Sikkim) ECOSS,
(Gangtok )] and traditional healers. In
this context, there has been a renewed
interest in the medicinal plants and the
herbal therapy. This interest has been
generated out of the effectiveness with
which they are incorporated into the
alternate system of medicine, by the local
communities of the tropical regions of theworld (UNESCO, 1999). It was
communicated by the people interviewed
that the system of medicine is in urgent
need of strengthening with and the
possible agency to bring about is the
Deorali Sheda. The system of medicines
have not organized themselves into
organizations and hence dealt separately in
this section. A brief on the Nepali,
Lepcha and Tibetan system follows:
3.1 N epali System of Traditional M edicine
The present system is carried out in an
unorganized form. The practitioners are
called Baidyas that visit the local people.The system is not organised and are under
severe threat from the modern thoughts
and system of medication. This system is
said to be specialize in the bone setting
and for this they are in great demand.
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3.2 L epcha System of T raditional Medicine
This system is seen to be almost extinct
which a matter of distress as this
community was considered as to be
custodians of a vast knowledge of ethno-
botany. Dzongu in North Sikkim is
amongst the last strongholds of the
Lepcha culture and this system of
medicine is still practiced here.
3.3 T ibetan System of traditional MedicineThe Tibetan system of medicine, whose
practitioner is called an Amchi is still
prevalent in the Temperate ecoregion. In
the STNM government hospital at
Gangtok two Amchi have been posted on
a regular basis. Private clinics also exist in
Gangtok and are run by trained Amchi .
According to the State Biodiversity
Strategy and Action Plan (2003) in the
temperate ecoregion the awareness
regarding loss of traditional health systems
like Amchi, Bonthing, Pau, etc has been
acutely felt. The villagers of North Sikkim
want to open Amchi Training Centers in
association with the Shedas (monasteryschools) at Thangu and Lachung headed
by a local Amchi.
Causes for Decline
Allopathic alternative available in
plenty and also people get quick
relief. Contrary to that, traditional
medicinal practices require longer
time to heal the patient.
Many of the practitioners keep their
knowledge a secret and to them,
disclosing the methods will reduce
the efficacy of the healing process.
This attitude among the traditional
healers has led to the degeneration
of the knowledge base. Young generations do not have
inclination on learning and adopting
such practices. One of the primary
reasons for this disenchantment is
attributed to lack of market or
money in the traditional healing
practices.
Lack of institutions with proper
knowledge and skills who can impart
the knowledge as well as can take
the initiatives for the documentation
of those knowledge.
Most of the herbal practitioners and
Bongthings (Lepcha animistic priests)
hardly get a common platform to
share their experiences and
knowledge base.
Numbers of traditional healers are
fast declining and since the
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efficiency and accuracy of traditional
practices has not been authenticated,
as a result it is also losing its
relevance among the masses.
Hardly any steps have so far been
taken either by Government or by
any other institutional bodies to
organise the practitioners and in the
process the traditional healers
remain inaccessible and their
availability is very much region
specific. To collect medicinal plants,
traditional healers have to move
from one place to other, from lower
altitude to very high altitude, this
involves a great deal of time and this
is another reason for the
unavailability of the healers in a
regular interval.
Lack of synergy between various
agencies working on medicinal
plants and community people which
make effective conservation
programmes ineffective and
unsuccessful.
Grazing, lack of knowledge amongthe local masses regarding the
medicinal plants, illegal trade,
landslide are primary reasons for the
depletion of medicinal plants and
this directly affecting the traditional
healers in Sikkim.
Capacity building needs voiced by the
practitioners of traditional medicinal
systems are as follows:
Herbal medicine study can be
encouraged in Sheda (monastic
school) in a monastery, so that the
traditions can be revived and in the
process alternative livelihood wouldbe generated for the local people.
By providing a platform where
traditional practitioners can meet
will allow to make a baseline
information and documentation of
the traditional healing process. This
information may prove helpful in
conserving many of the already
vanishing valuable herbs.
The authenticity of the traditional
medicinal practices should be
ratified by a competent authority
and should widely be published
among the people to create
awareness as well as to generateinterest towards this vanishing skill.
Organizing vocational courses in
schools where traditional healers will
impart the knowledge along with
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resource persons from various
research institutes will generate
awareness among the young
generation.
Government should give
recognition to local practitioners and
they should be allowed to collect
and propagate medicinal plants.
Under the guidance of the
government clinic for the traditional
healers can be established at those
places where lack of medical supportexists.
Village communities need to be
sensitized, towards conservation of
valuable medicinal plants.
Prohibition of grazing inside the
forest, stopping deforestation,
stringent measures to stop illegal
trading of medicinal plants will allow
the medicinal plants to survive and
to do so, community members,
NGOs, Government should work in
tandem or proper synergy is
required to be built between them.
llment of the objectives:
The project could generally fulfill the
major objectives stated. However, some
gap areas remain:
The project was initially designed to cover
a wider geographical area of the Sikkim
Himalaya which includes the state of
Sikkim and the Darjeeling Gorkha Hill
Council. Since the institutions at
Darjeeling were found to be of relatively
recent origin, the project focused on the
traditional institutions of Sikkim.
The project has also focused on
developing a better understanding of thetraditional institutions of the Sikkim
Himalaya, their structure and functioning
and their evolution in the current socio-
economic and political environment.
Regarding the gender issues, the project
could not garner sufficient information.
Yapo S. Youngda , chief executive of the
monastery, has mentioned that although
there is no gender discrimination ascribed
in Guru Padmasambhava s (the lotus
born Buddha or the second Buddha)
erudition but the society some how
remain passive towards this and girls have
hardly been encouraged to take monasticeducation. There are very few Ani lama
(women lama and only a couple of
monasteries admit Ani lama. The Ani
lamas are more into reciting holy couples
and only a few perform actual rituals.
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Project Design and Implementation:
The documentation of the TEK in this
project focused on identifying institutions
that are instrumental in imparting
knowledge in specific localities. For this,
visit was undertaken to different parts of
Sikkim for studying the set up and the
education imparted by them. Broadly
three types of categories have been
recognized presently, that are impartingtraditional ecological knowledge. It has
also been observed that few institutions
have evolved from their traditional cloak
to new legal entities to face the challenges
in the current socio-politico context by
registering themselves as Societies under
the Act of Government of India.
To fulfill the above objectives following
methodology was adopted:
1. Extensive information on
structure and functioning
(considering social and gender
issues) of some of the potential
short-listed traditional institutionsof the Lepcha and Bhotiya tribal
communities and other traditional
communities of the Sikkim and
Darjeeling hills was collected. Role
of these institutions in natural
resource conservation was
determined. Further, with the help
of experts suitable strategies could
be worked out for the capacity
rebuilding of the selected
traditional institutions in the
present socio-economic and
environmental context. Joint
exercises between the experts and
the members of local institutions
in partnership with government
agencies and NGOs couldorganised to develop the
measurable criteria and indicators
of sustainable forest management.
2. To identify the strength and
weaknesses of these traditional
institutions in the light of changed
socio-economic aspirations and
environ