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Documentation of the traditional ecological knowledge,

capacity building needs of traditional institutions for


sustainable utilisation of natural resources in Sikkim and
Darjeeling Hills, Eastern Himalaya

FINAL REPORT
December – 2004

Forests and Biodiversity Conservation Division


WORLDWIDE FUND FOR NATURE (INDIA)
Documentation of the traditional ecological knowledge, capacity building needs of
traditional institutions for sustainable utilization of natural resources in Sikkim and
Darjeeling Hills, Eastern Himalaya.

IDRC Grant No: 101793/002


Implementing Agency Forests & Biodiversity Conservation Programme
World Wide Fund for Nature - India
172 - B, Lodi Estate
New Delhi - 110 003 (India)

Project Partner Mr. Anjan Chakraborty, Head, Economics


Department, Gangtok College, Dr. Maitrayee
Choudhary, North Bengal University, Siliguri

WWF-India Sikkim Field Office Mr. Bhupen Roy


Dr. Ghanshyam Sharma

WWF-India Secretariat Dr. Manish Pande


Dr. Rajeev Semwal
Mr. Sudipto Chatterjee

Project Evaluator Dr. N.S. Bisht, FRI, Dehradun, Uttarnachal

Date of Submission 28 December 2004


CONTENTS

1. Synthesis

2. An Introduction to the project

3. Research Problem

4. Research findings

5. Fulfillment of the objectives

6. Project design and implementation

7. Project outputs and dissemination

8. Capacity building

9. Project management

10. Impact

11. Overall assessment

12. Recommendations

13. Future course of action

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

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 agriculture
monastery
patches dispersed in the matrix of forests
and pastures; ii) almost pristine areas Though conservation and socio-economic
(permanent snow area and adjoining development of local communities are
alpine vegetation) just impossible to complementary and equally important
access for any consumptive resource use; tasks, stress has been laid on achieving
iii) Alder (Alnus nepalensis) forests where conservation through legal enforcement.
large cardamom is grown as a perennial If the development interests of local
under story cash crop; iv) the remaining people are marginalized for a long period
areas that are used for summer grazing by of time, they might adopt actions
traditional Yak herders and Gothwalas. detrimental to the goal of conservation.
Traditional socio-cultural mechanisms of Capitalizing on the positive dimensions
fostering regulated use of wild plant through conventional science –based
resources seem to have evolved as a inputs could ease the difficult process of
necessity to optimize economic outputs securing people’s participation in
from domesticated biodiversity. All across environmental conservation together with
the region, traditional management the socio-economic development of local
systems are characterized by practices communities (Saxena et al., 2001).
favoring a balance in utilization and Rhetoric abounds, but the literature
regeneration of the natural resource base, describing the actual practice of ecosystem
equity and social integrity to achieve the management is scant.
quarantine wherein the Citrus grower were told
From time to time the Chogyal (king) of to stop immediately selling or buying of nursery
Sikkim used to issue orders for seedlings for planting for one elakha to another as
conservation of natural resources. As a per the ordinance No. 1 by the forest
traditional society the Chogyal from time department.
to time issued orders so that the sanctity
of the forests, rivers and the landscape In another notification No. 537/F it was
was maintained. mentioned a large number of trees are being cut
every year Khas and other holdings for domestic
In one of his orders No. 6120/G. dated requirements. With the gradual increase of
th
9 July 1927 the Chogyal issued a order population, there is every danger of the forest
that reads- wealth of the State being depleted. Serious and
individual efforts must therefore be made to
“It has been noticed that the subordinates of the replace each tree that is cut. With a view to
P.W.D. are in the habit of felling trees, poles etc. achieve this end it has been decided to observe
recklessly from Road Reserves whenever they find SHINGNAK-YARGAY-TENDAL
an opportunity to fell them in the plea of “ throughout Sikkim. The Durbar therefore desires
emergent cases”. Such practice is highly that each and every person should plant at least
objectionable, because of the facts that the raiyats ten seedlings of timber, fire wood and other useful
have to plant trees on the roadsides with great and ornamental species in their own holdings and
difficulty and it takes decades to grow a seedling fence them properly until they attain height of 10
into a tree. feet. Whoever fails to carry out this programme is
liable to be deprived of the concessions of the free
It is therefore, notified that the felling of tress, grant of timber and firewood trees, on receipt of
poles etc. from road reserves by the subordinates of reports from the block mandals, beat guards or
the P.W.D. even on emergent cases is totally any other executive officers of the Darbar.
prohibited.”
The order were also issued from time to
In another order, Ordinance No. 1 of the time wherein the forest guards of land
forest department wherein due to high lord and manager of estate should be all
infestation of white bug in the root of given uniforms vide No. 7821/G dated
Citrus trees, an order was issued for 15 th June 1926.
monastic education are mainly from lower
The present project on the assessment of social ladder and only a select few have
capacity building needs of the traditional opted to pursue the truth, but their
institutions in the Eastern Himalayan number is alarmingly low.
states of Sikkim. An attempt have been
made to document the structure and Historically, resources have been used
functioning of the traditional institutions under pre-scientific (traditional) systems
(TEK) in Sikkim Himalaya. Attempt was sustain ably and managed for long periods
also made to identify the capacity building of time without degradation, although not
needs of the institutions and also to all traditional societies have lived
document the development aspirations of harmoniously with their environment.
the local communities in the changing Indigenous systems have been scrutinized
socio-economic milieu and environmental by scholars in recent years for a number
context. of reasons, including potential survival
value and the adaptations they present,
It has been felt during the documentation and for the design of sustainable
that the most of the traditional ecological ecosystem management strategies (Berkes,
knowledge (TEK) that has been passed 1998).
from one generation to other was not
imbibed in totality. The instruction to TEK and historical factors behind
imbibe unquestionably the tradition, traditional institutional arrangements are a
without knowing the science behind it has key to the success of community
lead to the erosion of both the traditional management of natural resources. Both
knowledge as well as dilution of the government ownership and privatization
traditional institution that practice it. The are also likely to fail in some cases as
younger generation in the absence of lack suggested by Hardin (1968). Successes and
of science behind the teaching is not able failures are observed in private, state and
to comprehend the value system and as a even under traditional systems. However,
result we see that the present generation is recent researches highlight the importance
moving towards ‘contemporary of traditional institutions and co-
education’. It has also been seen and felt management by traditional and formal
that at present the pupil opting for institutions in the better management of
common natural resources. Many Traditional Institutions. As has come out
traditional communities in the Sikkim are during the present reconnaissance that
still managing the resources through various institution have different socio-
Traditional Institutions. As has come out economic aspirations and conservation
during the present reconnaissance that needs but in the changed circumstances
various institution have different socio- require external support, technical as well
economic aspirations and conservation as financial implying the need of capacity
needs but in the changed circumstances building. With the rebuilt capacities,
require external support, technical as well traditional institutions in Sikkim can play
as financial implying the need of capacity an important role in the conservation of
building. With the rebuilt capacities, forests and improving livelihood of the
traditional institutions in Sikkim can play local communities in the coming times.
an important role in the conservation of
forests and improving livelihood of the Various religious textual sources ascertain
local communities. the fact that Sikkim is one of the
sacrosanct hidden Buddhist zones
TEK and historical factors behind recognised by Guru Padmasambhava, the
traditional institutional arrangements are a fountain head of Tantrayana Bhuddism.
key to the success of community The Debaong Nye-Yig states Sikkim as the
management of natural resources. Both “The auspicious Hidden Land of Sikkim,
government ownership and privatization having a square topographical appreance is
are also likely to fail in some cases as situated in the southwest of Samye Monestry,
suggested by Hardin (1968). Successes and Lhasa, Tibet and is close to the south west face of
failures are observed in private, state and Mt. Kin-thing. It is a fertile land which growns a
even under traditional systems. However, large variety of fruits, crops and medicinal herbs
recent researches highlight the importance etc., and its valley are stretched openly and are
of traditional institutions and co- quite spacious. Hence it is called Demo-shong (the
management by traditional and formal original name of Sikkim), i.e. The Hidden
institutions in the better management of Land”. Guru Rimpoche also imparted oral
common natural resources. Many instructions on how to enter this Holy
traditional communities in the Sikkim are Land and the disciplines to be followed
still managing the resources through
during entering here. (Pers Comm. Yapo are the governing bodies of a village
Yongda). republic potraying the aspirations and
power of all members of the society and
Research Problem: are constituted by elderly, knowledgeable
and respected persons of the society.

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,

close proximity to forests deriving these non-formal entities of the eastern

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

sustainability. An institution is defined as natural resources since aeon.

the set of working rules and practices that


govern particular natural resource as well Generally, an institution regulates

as the set of actors responsible for the numerous village / inter-village level

development, maintenance and issues. However, there are some

enforcement (Thompson, 1992). The traditional institutions that deal in

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-

day-to-day life of these communities. economic and political scenario, WWF-


India had proposed to revisit the

The traditional institutions constitute a traditional institutions in the project

system of local self-governance at village locations viz., Sikkim and Darjeeling in

level in the eastern Himalaya. These Eastern Himalaya to document the

institutions vary from community to traditional ecological knowledge and

community in composition, powers and document their perceptions of

privileges yet there are certain features in biodiversity conservation and assess their

common. These non-formal institutions strengths and weaknesses.


evolved from the old over a period of
time:

Following were the project objectives: A) Old Institutions


a) Monasteries
1. Assess and document the b) The Dzumsa Panchayat
perceptions awareness, knowledge, System
skills and practices of the
traditional institutions regarding B) New Institutions in the changing
biodiversity conservation and socio-economic milieu
management. a) Mutenchilom alchazum
2. Identify gaps brought about by the b) Holy lake welfare co
hanged socio-economic and c) AS MAN
environmental scenario and
prepare detailed action plan for A-1 Monasteries of Sikkim
capacity rebuilding of the It has been widely recognised that the
traditional institutions. Monasteries in Sikkim play an important
3. To identify social and gender role in conservation of natural resources.
based needs, priorities and The monasteries as institutions may be
perceptions of the local functioning much before, an era when the
communities for utilization of head priests governed the social and
natural resources, biodiversity spiritual life of the followers and the
conservation and livelihood Chogyal (King) depended on the wisdom
security. of Priests for regulating the natural
resources. Although religious in nature,
Research findings: the Sangha (the monastery) has been
recognized as an institution that has
During the course of the project period, played an important role in protecting the
the traditional institutions identified were biodiversity and propagated the concept
categorized into two (i) Old Institutions of sustainable utilisation.
and (ii) New Institutions that have
The Sangha is an assemblage of As per the influence and the resources
monasteries. The Hon’ble Supreme with them, monasteries have been divided
Courts Judgment too clarifies that into 4 classes
“Sangha” is not merely a religious • Gompa – Large in area
institution but historically a political and and sphere of influences.
social institution. The Sangha, the Buddha Well endowed with the
and the Dharma are the three resources and influence,
fundamental postulates and symbols of nevertheless some are
Buddhism. However, if one goes through Gonpa are struggling in
the history of Sikkim it is amply evident the recent times. These
that the Sangha has played an important Gompa are carrying out
role in the political and social life. By their annual functions
virtue of its distilled knowledge, it ha s such as Cham (annual
addressed many facets of life including dance), organising
human relation to its surroundings which meetings, giving land on
we term as Ecology. The Sangha, has lease for development and
monasteries spread all over Sikkim that more important are
are instrumental in imparting the revered places for worship.
knowledge of sustainable utilisation. Of • Mani Lhakhang - A place
the total 330 monasteries, the major that is primarily meant for
monasteries are unto promoting worship. The nuns and the
environmental conservation by preaching layman pray in them
and practicing the same generations all during the 8th, 10 th 25 th of
long the temporal space. This is evident the each month.
from visit to these monasteries that have a • Lhakhang – A place of
thick forests surroundings them. worship but not strong on
resources
Certain monasteries such as Ralong
• Tshamkhang – Meditation
situated at Rawangla, Pemayangtse located
hut, wherein monks
in near Pelling are till date regulating the
meditate for obtaining
land owned by them by leasing out their
land for development purpose.
higher understanding of are addressing issues that are region
the philosophy specific. Dwichi in a monastery comprises
of a President, Vice President, General
The activities related to conservation are Secretary, Treasurer and members of the
being implemented through a highly executive body. The Dwichi is a
evolved democratic process. The committee of respected senior lamas,
monasteries have Dwichi, a body formed representative of the traditional
by a democratic process. The members of community that assesses individuals for
Dwichi meet periodically to take the post of Renzing lama in case of
important decisions in matters of choosing a religious head and selecting a
administration and natural resources. President in case of an administrative
Monasteries in the past were the main head.
regulator of natural resources especially to
address the needs of communities that To further explore the nature, capacity
resided in their premises. To understand building needs of the institutions and their
the structure and function of these relation with the modern infrastructure
monasteries, several places were visited visits were undertaken to the following
under this project viz., Pemayangtse monasteries:
monastery in Pelling, Rhinchechi
monastery at Machong, Rumtek i. Rawangla
monastery, and interactions were held Sh. Norbu Thinley Bhutia, President of
with personnel of Dubdi and Ralong the Dwichi of Karma Rabdtenling
monasteries and personnel from the Monastery of Ralong detailed the working
Ecclesiastical Department. of the Dwichi and the present pressures in
The Dwichi committees are present in all the region. Apart from detailing the
the major Monasteries of Sikkim that look structure of the Dwichi he apprised of the
after the management of resources want of synergy between the present
associated with it. It has been observed administrative structure and the traditional
that Dwichi in the respective committees institutions like Dwichi.
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
Fig. Interaction with officials of Dwichi at
Ravangla Government is acquiring the land and the
Duechi would devise a proper procedure
The recent developments that are notable for the same for the development of the
are that the Dwichi is more Ralong.
accommodating in terms of decision
making and meetings are held now with
the 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
Fig. Lopped tree inside the Ralong
groves. It has been observed that the Monastery Complex
sacred groves that were earlier protected
by the resident population are subjected to In this particular monastery the most
immense pressure by the immigrants that perceptible change that has come due to
come as labourers for road the changed socio-economic scenario is
constructions/maintenance and later on that the Dwichi that earlier used to be
settle roadsides and incessantly lop trees strictly a monks body will now have been
for fulfilling their daily needs. people from all walks of life which in turn
will leave the monks for carrying out their
The emergent issues that are faced by this duties than running around for
particular monastery are the boundary administrative works. For this they have
demarcation owing to the large area of the identified people from nearby towns to
monastery. The issues that need help them with routine administrative
immediate attention are the vast scale matters.
Capacity Building Needs: ii. Pemayangtse Monastery at

a. 60 ha of the forest with Pelling

the Ralong Monastery Information on the Pemayangtse

need to be managed with monastery was provided by Capt. Yapo

active participation of state Youngda, the chief executive of the

forest department. monastery and the KU-TSAB CHIMO,

b. Nursery development Chief Co-ordinator of Day-Gyon-Jingkyong

techniques be imparted to Tsogpa (All Sikkim Monasteries Association -

the monks of the village ASMAN). A person who is well verse

institutions. with the rich tradition of Sikkimese

c. A community initiative culture gave insight on the value system of

may be enhanced that with special reference to safe guarding the

would help in paying for environment.

the salaries for the


cattle/forest guards that The Pemayangtse Monastery principally

would be appointed by the consists of an Executive Committee with

monastery. the Chief Executive being the head to

d. The Dwichi requests oversee the administrative matters. For

WWF for intervention and the religious and traditional knowledge the

financial support for monastery has a three tier system

rejuvenating two lakes viz. comprising of Renzing Lama (Head

Lachu Lake and Lama), Chong Lama and a Pema Lendu

Manichogarlink lake. (Secretary). The head lama once

e. To develop the tourism nominated heads for lifelong and on time

potential of the Ralong of his demise the other two along with the

monastery by training the Dwichi decides on nominating the senior

Lamas on the skills of most as the Renzing lama. This

Guide so that they can eke nomination is strictly a monastic affair

out their living more that ascertains a person on the basis of his

comfortably apart from education and the degree of esteem one

the rituals they practice. holds within the monastery.


there that has to be
protected by worshipping
them and not extracting
usufruct from them.

iii. Tashiding Monastery:

Bkra-Shi Lding (Tashiding), a heart


Fig. Interview with KU-TSAB CHIMO, Chief
shaped hill, situated in the midst of the
Co-0rdinator of Day-Gyon-Jingkyong Tsogpa
sloping mountain dominated by the great
snowy mountains of five treasures, in
It was learnt that the in the spiritual text
West Sikkim, is considered one of the
of Guru Rimpoche categorically it has been
holiest places in Sikkim. It is a small hill
stated that the environment should be left
surrounded by two rivers called Rothok
unhindered and that the following don’ts
Chu and Ringak Chu at its base, and is
have been mentioned that are still
located in the front of Pemayangste hill.
followed largely by the populace of
Sikkim. As per Capt. Youngda the
This monastery with about 100 Lamas is
following are the testaments inscribed in
autonomus in all respects and meets its
the Holy literature
expenses out of the monasteries own
a. Not to displacing of large
revenue and public contributions. It is
rocks or boulders in hills
under the general control and supervision
b. Not to stop water of free
of the Ecclesiastical Dept. of Sikkim
flowing rivers
Government. It also receives substaintial
c. The lakes are sacred and
aid from the Government time to time.
should be revered
Main function of the year in this
d. No fish cultivation or
monastery is the Bhumchu ceremony
offering be put into the
which is celebrated for all practical
lake
purposes a mela on the 15th of the First
e. Places of dense canopy are
Tibetan month every year.
Sacred Groves and that
they have hidden treasures
Bunachu the super natural sacred pot particular monastery was small and that till
with the holy water is officially sealed for recently an old Lama was conducting the
safety by the Government and kept on a affairs of the monastery. It was after his
Golden Alter in the main hall of the death that there was no one to preside
monastery (Chogyal Lhakang). This over the ceremonies. The people of the
supernatural pot is believed to have region than sent a representation to the
originally flown to this place from an Rumtek monastery that led to deputing a
unknown direction and the holy water in lama from Rumtek to preside over the
it is more than 100 years old. This sacred religious and social affairs of the people.
object of worship is opened only once in a
year on an occasion mentioned above for This infact is the reflection of the faith
public audience and worship. that the traditional societies of Sikkim
pose towards the age-old institutions. The
The present set up is that the monks in monastery is situated at the top of the
Tashiding would monitor the quality of hillock as many other monasteries and
the water and that if there is any deviation those they are entrusted with the duty of
in the quality and quantity of the water, it performing ceremonies that will ward of
is said that there is imbalance in the the evil from the atmosphere and that the
natural set up. The monitoring of the place and the people are in complete
water is said to be an indicator of the harmony with each other.
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


Devotees worshiping in the holy lake of Kheocheopalri
Monastery in Assam Lingsey

(v) Khecheopalri Monastery


A smaller monastery known as Lhakhang
was visited to understand the status of the
In Khecheopalri the Dwichi committee is
lesser known monastery in Sikkim and its
responsible for organizing two festivals
role in governance of NRM. This
(November and March) at the lake side is satisfactory an extension may be granted
every year. The Dwichi also has an to him. The Dwichi here is entrusted with
important role in the changing scenario as the land allotment for the development and
the as the president of Dwichi is the ex- colonization for which they charge a token
officio vice president of the newly constituted amount. They ensure that all the formalities
Holy Lake Welfare Committee (HLWC). are completed and the development is in
The holy lake welfare committee, HLWC accordance to the sustainable utilisation of
has evolved into a legal entity from a natural resources. All the application
traditional Dwichi. HLWC’s primary especially for colonization is processed by
concern is to save the lake from the harmful the Dwichi and all the correspondence are
impact of over crowding during festival time marked to and from the President of the
and to protect the natural environment of Ralong Dwichi.
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


The Pemayangtse Monastery

Ralang monastery, located near the


(vii) The Dubdi Monastery has a
Rabongla Tea Estate in the South district of
Dwichi of 45 members and in
Sikkim, is originally the first monastery of
certain cases all of them meet to
Kargyupta sect established in Sikkim during
decide on policy issues.
the reign of in the 4th Chogyal of Sikkim.
The monastery has the top body known as
Revenue: It has been observed that the
Udor Chesum, wherein U means Head;
revenue of these monasteries are generally
Dor is a Committee of Cheosum means
governed from different sources viz.,
religious sect. This monastery has a
chairman, president, the secretary, joint
Government funds: The Department of
secretary wherein the president enjoys a
Ecclesiastical Affairs, Government of
three year term. If the work of the president
Sikkim, Gangtok, Sikkim from time to the surroundings of the lake. This they say
time issues notifications on dispensing is the main source of funding which varies
grants to the monasteries depending upon from couple of hundreds in the lean
their status of Gonpa, Mani Lhakhang, season to up to 6000/- during the holy
Lhakhang and Tshamkhang. In its latest month, especially when there is a Mela in
Notification dated No.79/ASG/EA dated the Kheocheopalri.
22.4.03 the Ecclesiastical dept. has issued
an annual grant of Rs. 12,000/- for Brief information on Department of
Gompa, Rs. 6,000/- for Mani Lhakhang, Ecclesiastical Affairs which looks after the
Rs. 3,000/- for Lhakhang and Rs. 2,000/- affairs of the monastery is a follows:
for Tshamkhang.
Working towards strengthening traditional
Donations: During festivities the people knowledge base the Ecclesiastical
who have adopted Buddhists faith donate Department of Government of Sikkim
freely to these monasteries which augment looks after the monastic education and
their income base. matters related to religion. It has on its
own, been contemplating on disbursing
Fees: scholarships to the deserving candidates.
Educational Fees: it has been observed For this, they have identified Government
that the monasteries levy nominal fees to of India's flagship programme Sarva
the students that come to the monastery Shiksha Abhiyan (SSA) which aims for
for seeking education. The fee varies achievement of Universalization of
from Rs. 1500/- to Rs. 2000/- depending Elementary Education (UEE) in a time
upon the financial status of the individual. bound manner, as mandated by 86th
amendment to the Constitution of India
HLWC, the committee has taken upon making education free and compulsory. In
itself the protection of the holy lake Sikkim, the Ecclesiastical Dept. is
Khechopelri. It has in fact with due envisaged for the upkeep and affairs of
permission from the Eccl. Dept., started the 330 monasteries. It is contemplating
collecting Rs. 5 per person as an entry fee on upgrading the existing teaching
from the visitor. The funds thus generated strength by providing additional teachers,
is utilized in the restoration and cleaning while the capacity of existing teachers is
being strengthened by extensive training. Also, it was told that the monasteries are
SSA seeks to provide quality elementary given directives by the Eccl. Dept. and
education including life skills. In the that out of the 80 monastic schools about
fourth meeting of project approval board 50 schools approx. will be given aid for
of SSA the members on 5.11.2001 agreed building their capacity in terms of salaries
to point “(xii) The monastery schools may be for the teaching staff and stipend to the
given assistance under innovative scheme” which pupil. This move is based primarily to
indicates and highlights the capacity strengthen the traditional institutions so
building needs of monastery schools. that better management of the NRM is
affected.
The Department of Ecclesiastical Affairs,
GoS, Gangtok, Sikkim in its Notification The department records and updates the
dated No.79/ASG/EA dated 22.4.03 list of all religious/traditional institution in
mentioned the state. The data collected are from the
four districts viz., east, north, south, west
“In super session of all the earlier and also has data on the different sects. It
notifications/orders on the subject, the has records of more than 100 years old.
State Government is pleased to review The traditional functions such as the
and fixed the rate of the annual subsidy annual ritual lama dance (Dhuitor Cham)
grant payable to recognized Monasteries, that is performed annually by monasteries.
Manilhakhang and Tshamlkhang” In order to strengthen the tradition
culture the Ecclesiastical department gives
wherein, due subsidies are been extended
grants for monastic schools, annual white
to monasteries subject to their size and
washing and helps them with their
area of responsibility. The government
finances that come from estate revenues.
thus has recognized the need of
preserving the monasteries and thus feels
Issues of concerns of Monastic
that these institutions of learning have in
institutions
the past and now in the present imparting
i. The Bhuddist and Lepcha are
the traditional wisdom in matters of
experiencing the erosion of
religion and matters of natural resource
traditional societies.
management.
ii. In earlier times Tibet was Changey forest, Sakyong forest and
looked for spiritual guidance Sirithang forest and its habitat.
which is now no longer
discharging its holy duties. • All the monasteries have their own
iii. English and Maths has estate and had a thick forest cover and
eclipsed the weightage of exploitation was least so long it was
traditional knowledge and under the control of monastery but
therefore younger influential since the forest department took over,
people are moving towards the lack of surveillance is making the
modern education. forest cover thinner.
iv. The long gestation period of • There were some pure patches of
religious education at times Magnolia (Ghoge Champ) and chestnut
acts as a dampener for the (Castanopsis) in Pelling, but those
local populace to adopt the varieties have lost their prominence.
teachings.
v. The only one request of the • Many natural lakes have been dried up
monasteries was to accord due to indiscriminate construction in
high degree of importance to Pelling and Gyalshing, Datom is one
the certificate that the monks of them and which is adjacent to
are given once they complete Pemayangtse monastery.
the monastic education.

Capacity Building Needs:


Issues Related to NRM w.r.t.
Pemyangste Monastery
• Support the monastery for revival of
Datom lake to meet up water scarcity
• Development activities (construction
during winter and in case fire breaks
of large number of hotels as well
out in the forest or in the nearby
government buildings) initiated in the
locality, then water can be used to
Pelling and Geyzing region has
douse the fire.
adversely affected the three adjacent
• Cultivation of chestnut and walnut (by
forests and its flora and fauna namely,
bringing improve variety from
Kashmir) and magnolia can be Samdruptse, Ladha, Sedup Tshering
rejuvenated as well as commercially and Bon monastery – Parbing – Tokal
exploited in the Pemayangtse Bermoik ---------à Rumtek Monastery
monastery. (East District) --------à Inchey
• Construction of guest house at the Monastery (Gangtok) -----------à
monastery premises will enable the Namgyal Institute of
monastery to earn revenue. The young Tibetology(Gangtok)--- ---à Phodong
lamas can be trained for becoming Monastery (North District) --------à
guides, cooks, and vanguard of Mangan -------à…………….
tradition, culture, ecology and
environment. Capacity Building Needs:
• Development of centre of learning in
monasteries • Monastery does not have any
• Proper fencing (using iron barb) to regular flow of fund, during festival
demarcate the forest area belonging to and some times for renovation
the monastery. purposes fund is being allocated by
• Popularising the Buddhist trail as the Ecclesiastical department.
similar to Bodhgaya. A suggested trail During the discussion with the
is as follows: Dwichi members, following
measures have been identified as
From Siliguri ----à Jorethang --------à the means for revenue generation:
Pemayangtse Monastery (West − Lamas can be trained
Sikkim) to be a guide and by
-------------à Sangacholing ---------à doing so, a nominal
Khecheopalri Lake --------à Dubdi charge can be taken
monastery (Yuksam)-----à Hongri ---- from the tourists.
à Zilnen ------ à Tashiding − Selling of colorful
Monastery(West Sikkim) ------à brochure can be taken
Keuising -------à Mangru Monastery -- to raise the fund and in
------à Ralong Monastery (South the process, tourist
Sikkim) – Namchi ----------à would better informed
regarding the history, • To stop the illegal felling of trees
tradition, ecology and and exploitation of forest for fuel
culture attached to the wood by the villagers, sensitization
holy shrine. of local people ought to be done.
− Monks have deep • More forest guards need to be
understanding appointed and community as well
regarding the Tibetan as the Panchayat should take
System of traditional initiatives in paying for the salaries
medicinal practices for them.
which they can use to
heal the local people, Some commendable efforts have been
keeping in mind, the made by the Tashiding monastery which
lack of modern needs a mention:
medical facilities in the
surrounding villages • The monastery has not allowed
and a nominal charge opening up slaughter house near the
can be taken for monastery area. The Dwichi even went
supplying medicine.( to court to get a legal prohibition and
These measures can succeeded too.
equally be adopted by • To stop the illegal felling of the trees in
the other monasteries the monastery premises, a guard has
in Sikkim) been appointed by the Dwichi
committee and the salary of the guard
• According to Mr. Singhik is paid from Gompa fund. Forest is
Wangchuk, one of the Dwichi jointly looked after by the monastery
members, there is a need to and forest department.
strengthen the relationship with • For the up gradation of the monastic
local Panchayat; otherwise the education one teacher to teach English,
monastery has been deprived of has been sent by the Government
from getting any development under SSA programme.
assistance.
2. Dzumsa (Village Council) - Dzumsa these heads have a voting right to select two
Panchayat System is an 200 year old Pipons (village headmen) and two Pipons
institution in North Sikkim. select two Gyapons, who act as messengers
for the Pipons. If Pipon called a meeting, then
The word Dzomsa means meeting place. it is the duty of the Gyapon to inform the
According to Ms. Chumden Nangpa, Jt. Sec., people and for that he makes the
Dept. of Cultural Affairs, in North Sikkim, a announcement thrice from a hilltop, and if
traditional governance system i.e. the any member fails to turn up in the meeting, a
Dzomsa Panchayat system is still prevalent fine is imposed on him.
that dates back to the Chogyal time. The
headman is called the Pipon. He is the final The Dzumsa election takes place yearly.
authority in all matters related to natural Village elders or Genthi-Lenge assist Pipon in
resource management in area under his the effective working of village
jurisdiction. They have their own measures administration. To be a member of Dzumsa,
rules and regulation for regulating the use of the concerned person has to be
natural resources. Under this project a visit recommended by a person who holds good
was undertaken to the North Sikkim to have reputation within the society as well as highly
a detailed interaction with the Pipons on the esteemed by the existing Dzumsa members.
Dzumsa system. 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 Dzumsa members that he
Interview of the Pipon of Dzomsa system would abide by the rules and regulation of
Dzumsa and will follow the Dzumsa
There were only 13 household in Lachung prescribed code of conduct. Women are
when Dzumsa Panchayat System was generally not eligible to become a Dzumsa
introduced. It is an assembly composed of member (unless the head of the family is
the heads of the separate households. All female) and they can not become Pipon.
iii. In case of death of an
Dzumsa Ghar or Mong-Khyim is a place where individual the whole village is
Lachungpas (people of Lachung) meet to supposed to collect wood and
discuss their problems, to hear the offer it to the bereaved family.
authorities, to select Pipon and to take iv. This particular practice helps
important decisions. It is a square structure in distribution of wood that is
with one entrance. In the centre, there is a been felt by the village. The
long pole with a white religious flag, Tharzo. practice is so meticulously
The seat of the Pipon – Youttee is right followed as the aspect of the
opposite to the entrance. Right behind the hill the side of the tree from
Pipon’s seat is a kitchen and store house, used where the wood has to be
at times of festivals, feasts or during long chopped is mentioned.
trial. v. The Head Lama instructs the
procedure and the area from
Natural Resource Management by where the wood for pyre has
Dzumsa to be collected and infact is an
example of rotational felling
The Dzumsa is headed by a Pipon. There that ensures uniform forest
are rules and regulations that are followed crop in the area.
rigorously by the people. Some of the natural vi. The Pipon ensures that the
resource management system is addressed as wood for which he issues the
under. permit is for bonafide use and
that if there is a breach by the
i. During the extraction of local and sells it outside the
timber strict rules for Dzumsa he is fined a sum of
harvesting of wood from trees Rs. 10,000/-.
that have attained exploitable vii. In certain cases the Pipon
age has to be done. informs the forest department
ii. The trees that have been cut that takes legal action as per
have to be replaced by the rule.
germinating and planting of
about 10 trees
Duties of Pipon: harvesting crops. In the process, the
1. The Pipon and its council administer balance of fodder availability gets
the affairs of their community. He maintained.
decides upon community policy and
makes regulations binding upon his 5. He provides justice for the oppressed
society but he is more concerned in and punishes wrong doers.
maintaining the existing laws than to
alter them. 6. He looks after the law and order, and
also settles different social disputes
2. He looks after the execution of all (theft, divorce, land disputes, adultery
public works. For the execution of etc.) with the help of elderly people (18
Development projects, Pipon ask for senior members of the village are
tender from the local people and the invited) in the society. The person if
highest bidder gets the permission to proven guilty by the Pipon has to pay a
carry on the work. If the works are not fine Rs. 100 - Rs. 30,000 depending
carried out satisfactorily, Pipon with upon the nature of the case. If it is not
consultation with the village elders sorted out by the Pipon and the senior
stops the payment and also debars that members of Dzumsa then it is being
person to get any further projects. referred to the District Collector of
North District, stationed at
3. Villagers are not allowed to collect Chungthang.
firewood or timber required to build
their houses without prior permission 7. Part of revenue earned by Dzumsa in
of Pipon. The whole process is also terms of fine collected from errant
closely monitored by Dzumsa. Goth owners, registration fees paid by
the members and the money paid by
the villagers during the submission of
4. Pipon regulates grazing timings tender is spent for the development of
(shifting of Goth or cattle sheds from monastery and during festivals and rest
higher to lower altitude during winter is equally divided among all the
and lower to higher altitude during villagers.
summer) and those for sowing and
Perception of Local People towards 3. The number of meetings of the
Dzumsa Dzumsa have substantially dropped.
People in favour of continuation of
1. In changing socio-political set up and Dzumsa system because it is primarily
in the context of changing aspiration, meant for the people of Lachung or
Dzumsa has substantially lost his old Lachen. In absence of Dzumsa, they
glory. People no longer consider it as will be under Panchayat system and
sacrosanct. According to local people they apprehend that fewer funds will
of Lachung, development activities be available then for development
have been slowed down. Charges of purposes.
corruption are also not unheard.
Issues of North Sikkim, as
2. Since the forest department through its Conveyed by Dzumsa Member:
notification has stopped the extraction
• Apple cultivation should be revived
of firewood from the forest and
and rejuvenated. During 90s, some
disallowing goth to settle at forest
disease had cropped up and since then
fringe areas, the role of Dzumsa
hardly any production is there.
regarding the regulation of Grazing
Horticulture Department though tries
time has been diminished. To build
to revive it by bringing the variety from
house or to make furniture the
Kashmir and Himachal Pradesh but it
required timber has to be purchased
did not work.
from the forest department. Local
• Promotion of handicraft can gainfully
people are of the view that Pipon
employ women folk in the society.
should become more proactive to
Traditional carpet, bag, belt, woolen cap
address this issue and the old Dzumsa
have a great demand among the local
rules like harvesting of wood from
people and local people do love to wear
trees that have attained exploitable age,
the traditional attire, especially in
the trees that have been cut have to be
religious festivals. Traditional dye is
replaced by planting of about 10 trees,
generally used to create different
etc. are rigorously followed then,
shades. North Sikkim, being a tourist
forest cover will remain intact.
hot-spot, can create demand for those
locally made handicraft items among of tourism to percolate down to
the tourists. Apart from that, these marginalized section of the society.
items can be sold to the outer world
where the demand for ethnic items is • Cultivation and processing of Primula,
on the rise. A cooperative system under Rhododendron along with their
the guidance of Dzumsa can look after traditional agro-products can add extra
the production and distribution as well flavour to the cut flower market and it
as marketing. Initiatives can be taken to has also strong export potential too.
provide them technical know how and
managerial and marketing skill. One • Medicinal plants like Digitalis, Primula,
added advantage is that Bhutia Bikma (Aconitum sp.), Panch aunle(Orchis
communities were traditionally engaged latifolia), Chirato(Swerita chirata) etc are
in marginal trading activities with Tibet growing at large extent in Lachung and
through Nathula Trade route. Lachen area and widely used by local
• It was felt by the Dzumsa that centres people. Cultivation of these species can
for seed multiplication for maize, be taken up with local people along
potato, cabbage, buckwheat and barley with their subsistence agriculture
may be set up in north Sikkim. practices. Processing and selling of
• Wild Morchella may be cultivated those medicinal plants will enable them
• Eco tourism can play bigger role to to earn better livelihood.
involve the rural people more gainfully.
Training can be provided to develop Ø Presently Gothwalas graziers of
skills like cooking, catering and North Sikkim are not considered
hospitality and other essential services as a menace
related to it. Ø An important issue is availability
of poles for the prayer flags. As
• Instead of making concrete structure there is a dearth of Bamboo in
for lodging, introduction of home stay the region the people have yet to
concept will not only save the local find alternative for the Bamboo
environment but also allow the benefit that is used as the pole for the
prayer flag
Ø Women should play an active role as a traditional Lepcha organisation. The
in the Dzumsa system Dzongubagom was headed by a president
Ø Grafting of kiwi fruits may help who was supported by the vice-president
in generating livelihoods for the and there was an advisory body
local and for that the capacity of comprising of most experienced
the local be enhanced 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 vice
president and then to president and finally
Fig. Lachung valley of North Sikkim
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

Fig. Interaction with the Gothwala of North


of Teesta and Rongyong rivers. The
Sikkim traditional institution, Dzongubagom (an
organization of Dzongu) which has now
B. NEW INSTITUTION FROM
evolved as Mutanchilomalshezum, is
THE EXISTING ONES IN VIEW
working as a registered society since 1990.
OF CHANGING SOCIO-ECONMIC
In Lepcha dialect the meaning of the
MILIEU
word is the new way and the etymology of
the word is Mutanchi= Lepcha; Lom=
B-1. Mutanchi Lom Al Shezum: In the
Way; Al = New; Shezum= Organisation,
process of documentation of traditional
in the changed socio-economic milieu and
institutions, Dzongubagom was identified
environmental scenario. However, after
1990, when the older institution was and at the same time maintain the social
rechristened, the structural arrangement status of the practitioners in the society.
was made more elaborate with well
defined responsibilities. The organisations objectives are focused
towards socio-cultural and educational
Mutanchi Lom is located in Passingdang, upliftment of the Lepcha community of
Upper Dzongu, in North Sikkim. The the North Sikkim. The objectives in their
Lepchas were the earliest settlers of North Memorandum of Understanding (MoA)
Sikkim. It is imperative to mention here a are:
brief history of the Lepchas of Sikkim. i. To preserve protect and promote
They call themselves “Rongkup” meaning traditional socio-cultural and religious
the children of Rong. Regarding their heritage
origin the anthropologists still debate
whether the Lepchas belong to the Naga ii. To try and eliminate any unhealthy
tribes or are associated with Jimdara and practice existing within social
Mech in their eastward migration from environment
Nepal. In fact, most Lepcha clans claim to
have mythical connections with particular iii. To educate the people on the benefits
mountain peaks which they worship as of co-operative and to encourage in the
their deity. Thus, the mountains Simvo, formation of co-operatives for sale of
Siniolchu and Khangchendzonga find produce etc.
prominence in the Lepcha culture.
Lepcha is nature worshiping community During the course of interaction it was
which is also known as Lingee. Big trees revealed that the Mutanchi deeply respect
across the species are traditionally not nature, a fact that is reflected in their flag.
allowed to be cut down. The traditional Interestingly this institution has its own
health healers who rely on a number of flag and symbolizes identity of the
medicinal plants do not share the ‘shezum’ (association). The flag consists
knowledge with other community of two colours, a mountain in the centre
members which help in checking reckless and 10 stars in it. The flag is white
exploitation of the plants by all members coloured at the top and dark green at the
bottom in equal proportions. The white
color represents purity and peace. In the Natural Resource Management of the
centre is a replica of Mt. Lepcha’s (Pers Comm):
Khangchendzonga Chu, the secret and § Cherim: A ceremony that is being
Holy Mountain as believed and undertaken in the 2nd and 3 rd
worshipped by Lepchas. The ten stars month of the Lunar Lepcha
inscribed in the Flag represent the calendar where in they pray for
‘Rongkatee’ (Ten Lepchas), the founder better grass regeneration. On the
member of the Lepcha race. The green harvest of the grasses the people
colour at the bottom represents the Eco- also collect millet, rice and egg.
friendly relationship of the Lepcha’s with Mt. Khangchendzonga if pleased
the environment. (pers comm. Namgyal rewards the community with a
lepcha, General Section, MLA) bumper crop. It is said that there
are special prayers to ward if the
This institution that has evolved from its hailstorms that adversely affect the
traditional routes is now in the form of a crop.
society that has democratically elected § Lyang Rumfaat: It is a ceremony
members. Elections to the executive body wherein the deities are called to
of the associations are held once in every protect them from epidemics such
year and all the members of the executive as dysentery and epidemics that
are elected by direct election. usually affected by the onset
summer
During the course of discussion it was § Sukyu Rumfaat: This ceremony
apprised that the Lepchas perform is done to offer the deity with
numerous ceremonies that is facilitated by harvests so that a better crop is
‘Bongthing’ the priest. There is year harvested in the coming season.
round ceremonies viz. Cherim, a number Details on the soil working, the
of Rumfaats (ceremonies) wherein the role of solar radiation in killing of
deities are pleased before undertaking any the harmful microbes, factors such
activities in the mountains, river or as the soil aeration and soil
forests. moisture is detailed in these
prayers.
§ Lungzi Rumfaat: This is a prayer general secretary to vice president and
made to the diety before entering then to president and finally as an advisor
the forests. The locals traditionally to the institution is still followed.
offer this prayer wherein abundant Mutanchilomalshezum office bearers are
caution is exercised for the aware about the eco-tourism potential of
harvesting of MFPs and fuelwood Dzongu area and they are instrumental in
in particular. Only dried wood and erecting a traditional Lepcha house cum
fallen branches is recommended museum at Namprikdang.
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 hygiene
must be maintained in all costs.
The extraction of wood and
A modern Lepcha House in Namprikdang
fodder should be strictly as per the
need of the people and that no
So far working with the formal institution
more that is required should be
like panchayat which is responsible for
harvested. Also after extracting
developmental work in the village has not
wood it should be seen that half
been a problem for the institution.
cut poles should not be left and
Mutanchi Lom Aal Shezum is responsible
no scars should be left in the trees.
for the overall wellbeing of the village
including regulating the natural resource
The Mutanchi organisation envisages itself use.
as an overarching body that could co-
ordinate the developmental activities in A visit was undertaken to Sangkhalang,
the region. The office bearers of Dzongu, North Sikkim to assess the
Mutanchilomalshezum are a president, capacity building needs of Mutanchi Lom
a vice president, a general secretary, two AAl Shezum, the NGO working for the
joint secretary, two treasurers and two preservation and propagation of
publicity and cultural secretaries. Normally traditional ecological knowledge of the
the tenure of the president is for three Lepcha community. Following needs have
years. The old system of promoting
been highlighted during the discussion Ø The major concern is the lack of
with the members of the organization. contemporary education among the
Lepcha youths. It has been observed
Capacity Building Needs of Mutanchi that as there is no middle level
Lom Aal Shezum education in the vicinity of the Dzongu
area there is a large number of drop-
Ø They locals depend upon Cardamom outs in the region. Also that though
cropping but the entire exercise is not traditionally sound the elderly folks are
remunerative as they do not get a better not geared to impart contemporary
price for the crop, a better price for the education to the village. As it expressed
same is arranged by a minimum support by the secretary of the Mutanchi Lom
price. Villagers in need of consumption AAl Shezum, Mr. Nika Lepcha, a school
loan, sell their cardamom at a very with residential facility for the poor
cheaper rate to the mahajans or money Lepcha student (one for boys and other
lenders at Mangan. Marketing through for girls) with scholarships is an utmost
multi purpose cooperative can earn need for them.
better price and also reduce the
influence of money lenders and Ø The organization has already developed
middlemen. ten traditional Lepcha houses for the
tourists at Tingbong, upper Dzongu
Ø Dzongu also produces orange and region and they want develop the same
zinger and both the products are being in Higethung region.
sold at cheaper prices to the middlemen
settled at Singtam, East Sikkim. The Ø Protection, identification and
price they get occasionally do not cover documentation of medicinal plants,
even the transportation cost. Direct available in Dzongu region, are the
access to the market will provide them primary concern for this organization.
better incentive. They want to have a Research
Institution for this purpose. They also
Ø The training in bamboo, cane, natural want to open a health centre where the
dyes so that the locals can enhance the local bongthings will come to treat the
local skill base. patients. They feel this is the only way
they can save their traditional In the current scenario, the HLWC is
knowledge. facing lot of challenges with the changing
socio-political scenario. An instance of
B-2. Holy Lake Welfare Committee converting a place of worship into a
(HLWC) - Kheocheopalri worship of different religious
As mentioned earlier, the Holy Lake denomination was cited. They feel
Welfare Committee, HLWC is an example insecure as this may result in evolution of
where the traditional Dwichi has evolved different ideologies which may not respect
into a committee. This is the result of the the prevalent customs and may strike a
realization that harmful impact of the over discordant note in the present scenario.
crowding at lake site and pollution caused This may be not be beneficial in helping
thereby can only be stopped by being the cause of conservation.
organised into a legal entity. WWF-India
played a crucial role in the formation of It was also cited that if such thing happen
HLWC at Khecheopalri. it will be in contravention of the provision
of GoI Gazette Notification no. 42 of
The HLWC has 5 office bearers and 7 1991 and Sikkim Govt. Gazette
executive members. The 12 members hold Notification no. 207 of 1995, and
office on rotation on yearly basis. HLWC Notification no. 70/Home/20th Sept.
in spite of being relatively new could be 2001).
considered traditional as the president of
Dwichi is the ex officio vice president of Threat to the lake:
the HLWC. 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 the
catchment of the lake. Among other
things they were keen on working and
rejuvenating the old association with
Interviewing the office bearers of the HWLC of
Khecheopalri WWF. The Sikkim Bhutia Lepcha apex
committee (SIBLAC), has been
approached by the Khecheopa lri as soil is being eroded due to abrasive
monastery association and Khecheopalri action of the outflow
Holy Lake Welfare Committee to
intervene into the matter related to Capacity Building Needs of the
eutrophication and to take necessary HWLC
actions to prevent defilement of • The committee should become more
Khecheopalri lake. The issue here is the democratic in its functioning. Lack of
construction of an unauthorised structure knowledge regarding the maintenance
inside the vicinity of Khecheopalri which of proper accounting procedures is
is considered holy. The lake is protected debarring them to get fund from
under the provisions of the places of Government and other funding
worship (Special Provisions) act, 1991 and agencies. Proper training should be
State Governments Notification No. imparted to them in this direction.
59/Home/98 dated 26.10.1998.
• Number of committee members
The interventions requested by the should be enhanced to include more
HLWC are: local people to draw their attention
• Organise education and awareness towards the issues related to the lake.
meetings in the surrounding five
blocks viz., Kheocheopalri, • The HWLC receives no support
Chozo, Thingling I, II, III from the government; the cleaning of
• Support to educate the masses the lake is done by the funds gathered
through weekly radio interviews, in donation box near the lake.
articles in the vernacular and local
papers ASMAN- A New Initiative by
• Protection of the holy lake by Monasteries of Sikkim:
arresting degradation of soil
erosion and eutrophication The monasteries in Sikkim have come up
to form a formal body called Day-Gyon-
They specifically requested for financial Jingkyong Tsogpa (All Sikkim Monasteries
attention for a concrete drainage structure Association- ASMAN). The objectives of
ASMAN is preserving and protecting the
cultural heritage, carrying on the the state legislative assembly
conservation measures and strengthening within the framework of the
the monastic education by introducing Indian constitution’s Article 371 F
subjects that helps to become a qualified which recognizes the social and
monk. political role of this institution
more than its pure religious
With the help of key personnel of identity.
ASMAN, the nature of structure and • To propagate teachings of Great
function of the body was analyzed. It is a Guru Rimpoche who christened
state level body to safeguard the Sikkim as the BAYUL-DEBU-
traditional knowledge. Since the recent PHUNSUM-CHO-PAI-
time was increasingly being felt that the DZONG, meaning the hidden
traditional institutions viz., the country abundant of crop fruits
monasteries have felt erosion of their and flowerers, medicinal herbs,
authority and their area of influence. 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
The aims and objectives of the
subjects those are necessary to
ASMAN are as follows:
become a qualified monk.
• To preserve and protect the
Sikkimese Buddhist cultural ASMAN has decided that KA-SHEG-
heritage, monasteries etc. LHEN-CHOG meets at least once in
• To respect the sanctity of the three months to deal with the progress of
institution of the Sangha seat in the monk body, religious activities etc.
The law abiding monks from the following points have been raised by
Kheocheopalri monastery have raised the different community members, local
point of protection of the Holy Lake Tso- NGOs [Mutanchi Lom AAl
Sho-Tso (Kheocheopalri). The Shezum,(Dzongu-North Sikkim) ECOSS,
administrative structure of ASMAN is (Gangtok )] and traditional healers. In
placed in Annexure - I. this context, there has been a renewed
interest in the medicinal plants and the
Other Institutions: herbal therapy. This interest has been
During the documentation of the generated out of the effectiveness with
structure and function of the TEK, an which they are incorporated into the
issue that surfaced each time was the alternate system of medicine, by the local
extent of usage of medicinal plants by the communities of the tropical regions of the
Nepali, Lepcha and Tibetan system of world (UNESCO, 1999). It was
medicine. Sikkim being the biodiversity communicated by the people interviewed
hot spot contains a huge storage medicinal that the system of medicine is in urgent
plants and herbs. 30-35 varieties of need of strengthening with and the
medicinal plants could be found at possible agency to bring about is the
different elevation, right from temperate Deorali Sheda. The system of medicines
region to alpines meadows. These have not organized themselves into
medicinal plants are widely used by the organizations and hence dealt separately in
traditional healers like Jhankri from this section. A brief on the Nepali,
Nepalese community, Bongthing from Lepcha and Tibetan system follows:
Lepcha community and Amchi from
Bhutia community. 3.1 Nepali System of Traditional Medicine
The present system is carried out in an
In spite of the richness of the knowledge unorganized form. The practitioners are
regarding various medicinal plants and called Baidyas that visit the local people.
their usage, this traditional knowledge The system is not organised and are under
base and its relevance to the society has severe threat from the modern thoughts
been diminishing. A visit to North Sikkim, and system of medication. This system is
(Lachung and Dzongu) where Amchi and said to be specialize in the bone setting
Bongthing still have some relevance, and for this they are in great demand.
• Allopathic alternative available in
3.2 Lepcha System of Traditional Medicine plenty and also people get quick
This system is seen to be almost extinct relief. Contrary to that, traditional
which a matter of distress as this medicinal practices require longer
community was considered as to be time to heal the patient.
custodians of a vast knowledge of ethno- • Many of the practitioners keep their
botany. Dzongu in North Sikkim is knowledge a secret and to them,
amongst the last strongholds of the disclosing the methods will reduce
Lepcha culture and this system of the efficacy of the healing process.
medicine is still practiced here. This attitude among the traditional
healers has led to the degeneration
3.3 Tibetan System of traditional Medicine of the knowledge base.
The Tibetan system of medicine, whose • Young generations do not have
practitioner is called an Amchi is still inclination on learning and adopting
prevalent in the Temperate ecoregion. In such practices. One of the primary
the STNM government hospital at reasons for this disenchantment is
Gangtok two Amchi have been posted on attributed to lack of market or
a regular basis. Private clinics also exist in money in the traditional healing
Gangtok and are run by trained Amchi. practices.
According to the State Biodiversity
• Lack of institutions with proper
Strategy and Action Plan (2003) in the
knowledge and skills who can impart
temperate ecoregion the awareness
the knowledge as well as can take
regarding loss of traditional health systems
the initiatives for the documentation
like Amchi, Bonthing, Pau, etc has been
of those knowledge.
acutely felt. The villagers of North Sikkim
• Most of the herbal practitioners and
want to open Amchi Training Centers in
Bongthings (Lepcha animistic priests)
association with the Shedas (monastery
hardly get a common platform to
schools) at Thangu and Lachung headed
share their experiences and
by a local Amchi.
knowledge base.
• Numbers of traditional healers are
Causes for Decline
fast declining and since the
efficiency and accuracy of traditional this directly affecting the traditional
practices has not been authenticated, healers in Sikkim.
as a result it is also losing its
relevance among the masses. Capacity building needs voiced by the
• Hardly any steps have so far been practitioners of traditional medicinal
taken either by Government or by systems are as follows:
any other institutional bodies to
organise the practitioners and in the • Herbal medicine study can be
process the traditional healers encouraged in Sheda (monastic
remain inaccessible and their school) in a monastery, so that the
availability is very much region traditions can be revived and in the
specific. process alternative livelihood would
• To collect medicinal plants, be generated for the local people.
traditional healers have to move • By providing a platform where
from one place to other, from lower traditional practitioners can meet
altitude to very high altitude, this will allow to make a baseline
involves a great deal of time and this information and documentation of
is another reason for the the traditional healing process. This
unavailability of the healers in a information may prove helpful in
regular interval. conserving many of the already
• Lack of synergy between various vanishing valuable herbs.
agencies working on medicinal • The authenticity of the traditional
plants and community people which medicinal practices should be
make effective conservation ratified by a competent authority
programmes ineffective and and should widely be published
unsuccessful. among the people to create
• Grazing, lack of knowledge among awareness as well as to generate
the local masses regarding the interest towards this vanishing skill.
medicinal plants, illegal trade, • Organizing vocational courses in
landslide are primary reasons for the schools where traditional healers will
depletion of medicinal plants and impart the knowledge along with
resource persons from various
research institutes will generate The project was initially designed to cover
awareness among the young a wider geographical area of the Sikkim
generation. Himalaya which includes the state of
• Government should give Sikkim and the Darjeeling Gorkha Hill
recognition to local practitioners and Council. Since the institutions at
they should be allowed to collect Darjeeling were found to be of relatively
and propagate medicinal plants. recent origin, the project focused on the
• Under the guidance of the traditional institutions of Sikkim.

government clinic for the traditional


healers can be established at those The project has also focused on

places where lack of medical support developing a better understanding of the

exists. traditional institutions of the Sikkim

• Village communities need to be Himalaya, their structure and functioning

sensitized, towards conservation of and their evolution in the current socio-

valuable medicinal plants. economic and political environment.

• Prohibition of grazing inside the


Regarding the gender issues, the project
forest, stopping deforestation,
could not garner sufficient information.
stringent measures to stop illegal
Yapo S. Youngda, chief executive of the
trading of medicinal plants will allow
monastery, has mentioned that although
the medicinal plants to survive and
there is no gender discrimination ascribed
to do so, community members,
in Guru Padmasambhava’s (the lotus
NGOs, Government should work in
born Buddha or the second Buddha)
tandem or proper synergy is
erudition but the society some how
required to be built between them.
remain passive towards this and girls have
hardly been encouraged to take monastic
llment of the objectives:
education. There are very few Ani lama
(women lama and only a couple of
The project could generally fulfill the
monasteries admit Ani lama. The Ani
major objectives stated. However, some
lamas are more into reciting holy couples
gap areas remain:
and only a few perform actual rituals.
resource conservation was
Project Design and Implementation: determined. Further, with the help
of experts suitable strategies could
The documentation of the TEK in this be worked out for the capacity
project focused on identifying institutions rebuilding of the selected
that are instrumental in imparting traditional institutions in the
knowledge in specific localities. For this, present socio-economic and
visit was undertaken to different parts of environmental context. Joint
Sikkim for studying the set up and the exercises between the experts and
education imparted by them. Broadly the members of local institutions
three types of categories have been in partnership with government
recognized presently, that are imparting agencies and NGOs could
traditional ecological knowledge. It has organised to develop the
also been observed that few institutions measurable criteria and indicators
have evolved from their traditional cloak of sustainable forest management.
to new legal entities to face the challenges
in the current socio-politico context by 2. To identify the strength and
registering themselves as Societies under weaknesses of these traditional
the Act of Government of India. institutions in the light of changed
socio-economic aspirations and
To fulfill the above objectives following environmental setup, the possible
methodology was adopted: linkages with the traditional
institutions with those of the
1. Extensive information on
formal institutions of modern
structure and functioning
times was explored.
(considering social and gender
issues) of some of the potential
3. A list of capacity building
short-listed traditional institutions
requirements was prepared for the
of the Lepcha and Bhotiya tribal
traditional institutions identified in
communities and other traditional
partnership with the communities,
communities of the Sikkim and
experts, government agencies and
Darjeeling hills was collected. Role
NGOs.
of these institutions in natural
1. What role a particular institution plays
The questionnaire used for the study was in the socio-economic development of
as follows: a particular community.

Questionnaire for Documenting TEK 2. How it regulates the natural resource


with the Traditional Institutions in use (please describe in detail).
Sikkim
3. How the functioning has changed over
To approach the identified traditional a period of time and what are the
institutions that are functioning in the repercussions/significance of this
recent past that govern socio-economic change on the community and natural
development of local communities and resources. It may be positive or
have a role in regulating the natural negative or no change.
resource use of the communities e.g.
Dwichi committees associated with 4. How the traditional institutions’ office
various monasteries, Mutanchiaalsozum bearers face problems or get facilitated
of Lepchas in Dzongu, Dzumsa, and holy while working with the formal
lake welfare committee in Khecheopalri institutions like panchayat, forest
and so on. department etc.

After identification of the traditional 5. How various traditional institutions


institutions their structure (structural think about their role in regulating the
attributes like president, vice-president, natural resource use in changed socio-
secretary etc and role of each office bearer economic milieu?
should be documented). How the office
bearers are elected, selected or any other 6. What are their (different traditional
method…? institutions of various communities)
perceptions regarding the present state
Functioning of the traditional institutions of natural resources and socio-
should be documented like: economic development, and what are
their priorities to address the
development and conservation?
7. How the traditional institutions (office 12.How the general community members
bearers and the general community think about the traditional institutions?
members) think about their role in What are their perceptions regarding
better management of resources in the the traditional bodies in the changed
area. circumstances?

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.

Keeping the need of modern times in


mind, modification in the monastic
education is essential. Students of
monastic school or Thapo, should be
imparted general education, modern
ecology in particular. The different types
of vocational training, if being imparted,
will not only diversify the monastic
education but also enable the monasteries
to generate more revenue for them and
also allow them to regulate their natural
resources in judicious way. As a corollary
to this we have to delve more into
understanding of the Buddhist teachings
that highlights nature conservation. Only
then can be an effective and meaningful
integration of traditional ecological
knowledge with that of the modern.
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707.
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

CHOG-TSO KUJEN (Vice- President)


Venerable Lachen Gomchen Tulku Rimpoche

KA-SHAG-LHEN-CHOG (Executive Members)

DRUNG-CHE (General Secretary)

KU-TSAB CHIMO (Chief Coordinator)

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

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