Escolar Documentos
Profissional Documentos
Cultura Documentos
FINAL REPORT
December – 2004
1. Synthesis
3. Research Problem
4. Research findings
8. Capacity building
9. Project management
10. Impact
12. Recommendations
14. Reference
15. Annexure
Synthesis: (All Sikkim Monasteries Association) and
Traditional institutes and organizations the Holy lake welfare committee. Other
have their roots into the common people institutions which are not organizations
and are able to garner lot of respect and per se like the traditional Lepcha, Nepali
command even at a time when their and Tibetan medicinal systems have been
influence due to present socio-political dealt separately. The report enlists the
and social environment is on the decline. capacity building needs of the
These traditional bodies can be perceived organizations which can be translated into
as very effective vehicles for conservation an action plan with participation of key
and natural resource management stakeholders.
provided there is a meaningful integration
between the traditional knowledge An Introduction to the Project:
systems with that of the modern. Cultural entities over the years of their
evolution have experienced and learnt to
This project focuses on the analysis of the adopt a way of existence that is in
strengths and weaknesses of the complete harmony with nature. This
traditional institutions of the Sikkim empirical knowledge has been developed
Himalaya and makes an attempt to assess through years of observation, action and
their capacity building needs with respect reaction to the natural phenomenon.
to natural resource management. Two Traditional institutions have taken unto
kinds of traditional institutions were themselves to enshrine the basic paradigm
assessed - of conservation by inter weaving religion
with the culture and thus resulted in a
(i) Old which includes the monasteries of tradition that propels the notion of
the Sikkim and the Dzumsa Panchayat conservation. The traditional wisdom thus
system. (ii) New institutes that have developed, is based on the intrinsic
evolved from the old to adopt and adjust realization that man and nature form part
itself to the changing socio-economic, of an indivisible whole and therefore
political and cultural environment. The should live in partnership with each other
ones included in the later category are the (Ramakrishna, 2002). The concept of
Mutan Chilom - alschezum, the ASMAN ingraining the essentials of conservation
into religion and concretization this towards the integrated approach in recent
reverential attitude itself in iconography past, which targets to resolve the
and imagery of the sculptural forms is a conservation and socio-economic
way of transmitting the timeless truths of problems simultaneously. Though
man nature ethics (Vatsayan, 1993). knowledge about the integrated approach
has improved considerably in recent years
Unlike modern societies that affect the yet there are gaps in knowledge and
eco-system externally, the traditional problems in putting theory to practice
societies possibly have influenced the (Bellamy and Johanson, 2000, Lunde and
functioning of the ecosystem from within. Iremonger, 2000, Saxena et. al., 2001).
It is imperative that the knowledge base of There are two different approaches to
the traditional varieties be documented solve the problem –complex: (a) building
and identifies issues that facilitate the on the ways in which nature, resources
linkages between the ecology and natural and livelihood have been viewed by the
resource management. indigenous/traditional communities,
which has been referred to as the
Indian Himalayan region from Kashmir to indigenous knowledge–based approach, or
Arunachal Pradesh covers only 18% of the bottom-up approach; and (b) the
the geographical area of the country and conventional scientific approach, or top-
yet accounts for more than 50% of India’s down approach (Hurni, 2000).
forest cover, and for 40% of the species
endemic to the Indian subcontinent. Sustainable natural resource management
Himalayan resources and ecosystem practices in the entire Himalayan region
services are important for the sustainable are dwindling at an alarming pace under
of 115 million mountain people and also present day circumstances. It is often
for a much larger population inhabiting deduced that modern society, most
the Indo-Gangetic plains. Until the, l970s, importantly, policy and decision makers
the sectoral approach of considering dealing with the mountain regions is
environmental conservation and rural better equipped than the traditional
development as independent sectors, most societies in terms of scientific knowledge
of the time, brought out poor results of ecosystems and their functional
(Saxena et. al., 2001). This catalyzed efforts dynamics. However, so far, in spite of this
the society considering itself determining the structural and functional
knowledgeable is, by and large, unable to attributes of ecosystem/landscape and
design and implement a social structure thus helped in shaping and sustaining
which could more aptly react to the positive ecosystem-social system linkages
crucial importance of the natural resource (Ramakrishnan, 2002).TEK is a blend of
base in the Himalaya. On the other hand, empirical and symbolic domains. A wealth
traditional communities, without the of ecological knowledge is bound to
knowledge of formal doctrines of specific actions which are only transmitted
ecosystem dynamics, did comprehend the in the context of doing, that are
intricacies of these dynamics, largely communicated orally and rarely being
through the innumerable opportunities documented. In short, TEK is not just
and constraints these communities come knowledge but also know how (Akimichi,
1996). Knowledge of the environment
cannot be dissociated from practice. For
centuries the traditional societies have
been managing the natural resources on
sustainable basis based on the norms and
practices to regulate individual and
collective behaviour in relation to natural
resource management on the one hand,
across for their day to day survival (Jodha,
and the technical and institutional
1998).
Worshipping Lake Kheocheopalri mechanisms to support them, on the
This traditional wisdom is based on the other.
intrinsic realization that man and nature An institution is defined as the set of
form part of an indivisible whole and working rules and practices that govern
therefore should live in partnership with particular natural resource as well as the
each other. It includes all the traditional set of actors responsible for the
knowledge base that connects ecological development, maintenance and
processes with natural resource enforcement (Thompson, 1992). TEK is
management. TEK helps understand the an integral part of all traditional
interrelationship that exists between institutions but is more robust in isolated
ecological and social processes, mountain areas, where inaccessibility has
acted as barriers to outside forces for a process of adaptive management (Holling
long period of time. The traces of the et. al., 1998).
ecosystem and social linkages, though
under enormous pressure, can still be Thus, in the present scenario, while
found in several parts of the Indian keeping above in view, this becomes
Himalaya, where changes in the recent important to work towards establishing
past have started causing disruption in synergy between the traditional
such links but yet to have their full impact institutions (that adopt bottom up
(Jodha, 1998). approach) and formal institutions (mostly
It is increasingly being realized that top-down approach) to achieve the twin
sustainable natural resource management goals of conservation and development
is not inherently associated with any simultaneously. For this capacity building
particular property right regime. Successes of the traditional institutions is required to
and failures are observed in private, state work out better synergy and hence to
and even under traditional systems. realize the desired goal. In the above
However, recent researches highlight the back drop, present efforts are being made
importance of traditional institutions that in the Sikkim Himalaya with the financial
invariably rely on TEK, and co- support from IDRC to find out those
management by traditional and formal traditional institutions having role in
institutions in the better management of regulating community’s natural resource
common natural resources (Ostrom, 1990; use at present and in past as well in
Berkes et. al., 1995; Holling et. al., 1998). different parts of the state.
Learning by doing involves time, but there
is not as much time and flexibility left in Sikkim Himalaya at a Glance:
the present circumstances, due to the high
magnitude of human pressures on the The Indian state Sikkim is sandwiched
natural resources. Therefore, relying on between Nepal in the west and Bhutan in
TEK and understanding the mechanisms the east, Sikkim in the local dialect means
behind the development, evolution and the land of happiness is located between
sustainability of successful social- 27 0 03’ 47” and 270 07’ 34” N, and 880 03’
ecological systems may speed up the 40” and 880 57’ 19” E long. The total area
of the state is only 7,096 sq.km and
population about six hundred thousand. century marks the beginning of the
Administratively the state is divided into forestry organization in Sikkim. It was
four districts viz., east, west, south and during this decade that the foundation of
north. Elevation ranges from 300 m to the present Forest Department laid by
well over 6000 m above sea level. In Shri Dilu Singh Ghale considered being
Sikkim, the lower altitude forest slopes are the father of modern forestry in Sikkim
dominated by Shorea robusta, Duabanga along with his ruler Chogyal Sidkeong
grandiflora, Pterospermum acerifolium, Bauhinia Tulku (WWF-India, 1999).
vahlii, Schima wallichii, Callicarpa arborea and
Of the total population, Nepalese
rich in orchids. The temperate forests are
constitute three-fourth, Lepchas one-fifth,
composed of species like Alnus nepalensis,
and smaller proportions of Bhutias and
Acer campbelli, Juglans regia, Rhododendron
Limboos are the principal communities
arboreum, Quercus spp, Taxus wallichiana etc.
that live in Sikkim. According to available
At higher altitudes, one finds huge tracts
information Lepchas appear to be the
of undisturbed forests with rich diversity
original inhabitants of Sikkim. The
of rhododendrons and higher still, while
Bhutias from Kham area of Tibet came to
going towards Tibetan plateau, vast
the state in the 13th century, who follows
expanses of alpine pastures punctuated
the Mahayana stream of Buddhism. The
with shrubby rhododendron communities
Nepalese were the last to enter in the mid-
that provide fuel for yak herders. Snow
19 th century. To quote Denjongpa (2002)
leopards, Himalayan black bears,
there are many more spirits and deities
Himalayan tahr, blue sheep, and the
inhabiting Sikkim than the human beings.
endangered red panda inhabit the forests
Nearly every mountain, hilltop, big rock,
of Sikkim. Avian life too has no less
mountain pass, crevasse, valley, lake, river
variety giant lammergeyer, vultures, eagles,
and stream and trees seem to be the abode
whistling thrushes, bulbuls, and pheasants
of some supernatural being. The
are among the 550 species to be seen in
mountain deity inhabiting the peak of
Sikkim.
Mount Kangchendzonga (Kang means
Over 81% of the total geographical area snow, chen means great, dzo means
of the state is managed by the Forest treasure and nga means five) is considered
Department. The first decade of this to be their chief and his worship is an
important aspect of rituals everywhere ultimate goal of sustainable livelihood
among Sikkimese Budhhists. The diety, is within small-scale subsistence economies
referred to as Dzo-nga, can be invoked in in highly isolated and inaccessible
various capacities and rituals held in his mountain settlements.
honour may take many forms. Documenting TEK with Lama in Pemayangtse
The Lepchas, Bhotiyas and Nepalses are Such village institutions are democratic in
the major traditional communities of nature even in the most modern sense,
Sikkim and Darjeeling hills of the eastern where all the vital problems, social or
Himalaya. Since time immemorial, these concerned to natural resource use are
tribal communities have been living in the freely discussed and resolved. Of late,
subsistence benefits from the same while Himalaya are also being appreciated by the
managing them through traditional government for the role they have been
institutions in such a manner that ensures playing in the society and conservation of
as the set of actors responsible for the numerous village / inter-village level
tribal groups often have many traditional regulating specific issues relating to
institutions which are still revered and natural resources e.g. forests, drinking
play a significant role in governing the water, grazing etc. In the present socio-
privileges yet there are certain features in biodiversity conservation and assess their
WWF for intervention and the religious and traditional knowledge the
potential of the Ralong of his demise the other two along with the
out their living more that ascertains a person on the basis of his
8. Whether the office bearers think that it 13.How the communities and traditional
is difficult to run the traditional institution office bearers think about
institutions in the wake of formal the economic viability of the
institutions taking over the roles and institutions in present situation means
responsibilities with financial resources they might think to transform
at their command! traditional institutional body into
registered society or any other
9. Without resources and active arrangement (For example the Lepchas
community support in present time of Dzongu have done).
many traditional institutions might be
facing many challenges. How they are 14.How the gender equity in decision
coping with this situation? making is maintained? What are the
differences between traditional and
10. How the traditional institutions modern /formal institution in this
perceive about their present role and regard?
responsibility and what is required to
build the capacity and its relevance in 7. Project outputs and dissemination
the present scenario? The findings of the projects are being
disseminated through the following:
11. What are their present skills (i.e. what
is the mechanism by which these 1. Presentation on the consultation
traditional institutions regulate the of Sacred Groves organized by
natural resource use and at the same RANWA, Pune and IUCN during
time employ mechanism to regenerate 6 - 7 November 2004.
the resources?)
2. Series of interactions with relationship with Department of
Department of Forests, Forests, Government of Sikkim
Government of Sikkim and and a steering committee and
Department of Ecclesiatical working group comprising of
Affairs. officials of WWF-India and the
3. Interactions with Forest for life department.
programme with WWF-
International on Monastery forests 9. Project Management
of Sikkim for a possible tie up Project administration: The project was
between Alliance for Religion and jointly administered by the WWF-India
Conservation and WWF- Secretariat, New Delhi and the field office
International in January 2005. at Gangtok. Assistance was sought from
the local traditional NGOs in Sikkim,
8. Capacity Building however, there was a realization that a
The project had the following capacity adequate expertise was not available
building impacts: locally to analyze the strengths, weakness
and capacity building needs of the local
1. WWF-India developed a better institutions. While bulk of the
understanding of the structure and investigations for the project were made
functioning of the traditional by the WWF-India personnel for
institutions their present status authentication and verification of facts,
with respect to the traditional collaborations were made with Gangtok
ecological knowledge and a college, Sikkim and North Bengal
capacity building needs of such University, Siliguri West Bengal.
institutions. Detailed Action plan
now can be been developed that The project had to be extended for a
would cater to the specific period of two months to cover for the
requirements of the traditional period of excessive rain and landslides in
institutions for management of the the monsoon when the field work could
natural resources. not be commenced.
2. The project complemented the
process of strengthening the
IDRC, the donor agency not only project. Implementing project of this
provided all the administrative support nature, indicates working towards
but provided constant technical guidance fulfillment of India’s commitment to
through out the project execution. CBD which emphasizes on respect and
acknowledgement of traditional ecological
10. Impact knowledge.
The action plan suggested when
developed and implemented will fulfill the 12. Recommendations
long felt need to attempt bridging the IDRC’s support in capacity building
traditional and the modern ecological efforts of the traditional communities in
knowledge systems. It will much easier to natural resource management must
approach and execute the action plan with continue. IDRC can provide technical
a proper understanding of the structure support to the implementing agency and
and functioning of the traditional the partners in implementing the action
institutions. The issues raised by the plans suggested in the report.
organizations can be raised with
appropriate and competent authorities. A list of partners with whom the
recommendation of the project can be
11. Overall assessment
implemented are as follows:
The assessment of the strengths, weakness
of the traditional institutes through this
1. ECOSS: Ecotourism and
project is very timely. While there is a
Conservation Society of Sikkim, Gangtok,
general consensus amongst the
East Sikkim is an NGO that has done
stakeholders on the need to respect and
remarkable work in Sikkim especially
acknowledge traditional ecological
community based activities, ecotourism
knowledge actions are seldom taken
project planning and also are involved in
beyond documentation of such knowledge
many conservation projects. The main
systems. The time invested in the project
achievements of the organisation during
is worth since perceptions and opinion of
the year 2002 – 2003 are international
community representatives in remote
conference on “Decision Making and
locations have surfaced and have been
Local Self Governance in the Hindu Kush
part of the recommendations of the
Himalayas” at Yuksam, executing the The Namgyal institute of Tibetology is a
Dzongu ecotourism project, also taken up unique contribution to the cause of
the assessment of the role of eco- learning. The word Tibetology means the
development committees in Barsey WL study of the choos (Dharma) and the
Sanctuary. culture and all arts and science associated
with Choos. Choos has been the energizing
In addition to this ECOSS has been force in the spiritual, social and cultural
instrumental in generating employment life of the people living in the vast stretch
for local people. ECOSS with this profile of land from the southern slopes of the
has been selected as a working group in Himalayas to the northern slopes of the
the medicinal plant conservation project Altai Karakoram and beyond.
being coordinated by Department of
Forests. As this organisation is active in The Chogyal has empowered the institute
Sikkim aiding the cause of conservation, it to cover the study of the doctrines of all
can be identified as an important partner associated Sects and schools of Mahayana
for executing the TEK project. Buddhism. Consequently under the
powers of the charter the institute has
2. Khangchendzonga Conservation been collecting books of all the sects and
Committee: The Khangchendzonga has a representative collection of over
Conservation Committee (KCC) is a 50,000 books and treaties on Nyingmapa,
NGO that is located at Yuksam, West Kargupa, Sakyapa and Gelugpas works.
Sikkim. The organisation is looking after Further some rare Lepcha Manuscripts
the needs of the people and ensuring the have been added to the collection. Thus,
livelihoods of the people. The this institute is a unique public
organisation is looking after aspects of establishment under government auspices
conservation, scope of ecotourism in the anywhere in the tibetean speaking
area, developing micro-plans for village countries where books of different Sects
development etc. are being stored and preserved in one
repository. As such this institute may be
3. The Namgyal Institute of destined to serve the interest of Choos in
Tibetology, Deorali, Gangtok. a more lasting manner than perhaps any
establishment anywhere in the Mahayana identified for the diversification of
world. monastic education.
The institute has carried over extensive 4. The Karmae Sri Nalanda Institute,
work on documentation of Tibetean Rumtek
Medicinal practices, translation of tibetean The institute is located in the Courtyard of
works and collection of tibetean works. Rumtek monastery. The institute was
The institute is awarding scholarship for established a center for the propagation of
full time research work, and many the Buddhist dharma that includes the
scholars from Indian universities as well message of conservation that is mentioned
as from abroad are frequently visiting the in the Sacred texts of the Rimpoche. It was
institution for their research. inaugurated in 1981.
According to the Acharya Samten The Institute imparts knowledge from the
Gyatso, Research Officer-I, Namgyal Buddhist philosophy, Buddhist logic and
Institute of Tibetology, young generation Buddhist religious history with the
is least interested to know their tradition Tibetan language as the medium. As a fine
and culture and this trend is even visible example of amalgamating contemporary
among the students who are perusing education the institute imparts Sanskrit,
monastic education. He opined that English and Hindi as a part of their
efforts should be taken to diversify the curriculum. Here every Acharya
monastic education. In their curricula, undergoes a rigorous training for 9 years.
topic related to tradition and culture, The learning centre at Rumtek also
nature, environment, traditional medicinal teaches religious text of the Kagyur and
practices should immediately be included. the Tengyur. The Kagyur is the
During the discussion with the Acharya connection of the Buddhas teaching and
Samten Gyatso of Namgyal Institute of Tengyur is the commentary in Tibetan.
Tibetology, Chief Executive of
Pemayangtse monastery, Yapo S. Future Course of Action
Youngda, and with the Dwichi members The capacity building needs of the
of Tashiding monastery, Ralong traditional institutions covered in the state
monastery, following measures have been of Sikkim only under the study are in
place. A detailed action plan that needs to
be developed will be possible by bringing
all the major stakeholders on to a
discussion platform. In this connection
resources have to be mobilized and
functionaries of the institutions concerned
and policy and decision makers have to be
motivated and sensitized.
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Annexure-I
Constitution of ASMAN: The meeting decided the format of CHOG CHUNG
(committees) and the office bearers are:
CHOG-TSO (President)
H.H. the Yangthang Rimpoche
KU-TSAB (Coordinators)
One coordinator from each monastery nominated by Dwichi of the respective
monastery
THUEMEE-LHEN-CHOG
General Assembly of monks which shall consists of all the monks of Sikkim duly
certified and recognized by their monasteries