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    acted as barriers to outside forces for a

    long period of time. The traces of the

    ecosystem and social linkages, though

    under enormous pressure, can still be

    found in several parts of the Indian

    Himalaya, where changes in the recent

    past have started causing disruption in

    such links but yet to have their full impact

    (Jodha, 1998).

    It is increasingly being realized that

    sustainable natural resource management

    is not inherently associated with anyparticular property right regime. Successes

    and failures are observed in private, state

    and even under traditional systems.

    However, recent researches highlight the

    importance of traditional institutions that

    invariably rely on TEK, and co-

    management by traditional and formal

    institutions in the better management of

    common natural resources (Ostrom, 1990;

    Berkes et. al., 1995; Holling et. al., 1998).

    Learning by doing involves time, but there

    is not as much time and flexibility left in

    the present circumstances, due to the high

    magnitude of human pressures on the

    natural resources. Therefore, relying onTEK and understanding the mechanisms

    behind the development, evolution and

    sustainability of successful social-

    ecological systems may speed up the

    process of adaptive management (Holling

    et. al., 1998).

    Thus, in the present scenario, while

    keeping above in view, this becomes

    important to work towards establishing

    synergy between the traditional

    institutions (that adopt bottom up

    approach) and formal institutions (mostly

    top-down approach) to achieve the twin

    goals of conservation and development

    simultaneously. For this capacity buildingof the traditional institutions is required to

    work out better synergy and hence to

    realize the desired goal. In the above

    back drop, present efforts are being made

    in the Sikkim Himalaya with the financial

    support from IDRC to find out those

    traditional institutions having role in

    regulating communitys natural resource

    use at present and in past as well in

    different parts of the state.

    Sikkim H imalaya at a Glance:

    The Indian state Sikkim is sandwiched

    between Nepal in the west and Bhutan inthe east, Sikkim in the local dialect means

    the land of happiness is located between

    27 0 03 47 and 27 0 07 34 N, and 88 0 03

    40 and 88 0 57 19 E long. The total area

    of the state is only 7,096 sq.km and

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    population about six hundred thousand.

    Administratively the state is divided into

    four districts viz., east, west, south and

    north. Elevation ranges from 300 m to

    well over 6000 m above sea level. In

    Sikkim, the lower altitude forest slopes are

    dominated by Shorea robusta, D uabanga

    grandiflora, Pterospermum acerifolium, Bauhinia

    vahlii, Schima wallichii, Callicarpa arboreaand

    rich in orchids. The temperate forests are

    composed of species like A lnus nepalensis,

    A cer campbelli, Juglans regia, Rhododendronarboreum, Q uercus spp, Tax us wallichianaetc.

    At higher altitudes, one finds huge tracts

    of undisturbed forests with rich diversity

    of rhododendrons and higher still, while

    going towards Tibetan plateau, vast

    expanses of alpine pastures punctuated

    with shrubby rhododendron communities

    that provide fuel for yak herders. Snow

    leopards, Himalayan black bears,

    Himalayan tahr, blue sheep, and the

    endangered red panda inhabit the forests

    of Sikkim. Avian life too has no less

    variety giant lammergeyer, vultures, eagles,

    whistling thrushes, bulbuls, and pheasants

    are among the 550 species to be seen inSikkim.

    Over 81% of the total geographical area

    of the state is managed by the Forest

    Department. The first decade of this

    century marks the beginning of the

    forestry organization in Sikkim. It was

    during this decade that the foundation of

    the present Forest Department laid by

    Shri Dilu Singh Ghale considered being

    the father of modern forestry in Sikkim

    along with his ruler Chogyal Sidkeong

    Tulku (WWF-India, 1999).

    Of the total population, Nepalese

    constitute three-fourth, Lepchas one-fifth,

    and smaller proportions of Bhutias and

    Limboos are the principal communities

    that live in Sikkim. According to available

    information Lepchas appear to be the

    original inhabitants of Sikkim. The

    Bhutias from Kham area of Tibet came to

    the state in the 13th century, who follows

    the Mahayana stream of Buddhism. The

    Nepalese were the last to enter in the mid-19 th century. To quote Denjongpa (2002)

    there are many more spirits and deities

    inhabiting Sikkim than the human beings.

    Nearly every mountain, hilltop, big rock,

    mountain pass, crevasse, valley, lake, river

    and stream and trees seem to be the abode

    of some supernatural being. The

    mountain deity inhabiting the peak of

    Mount Kangchendzonga (Kang means

    snow, chen means great, dzo means

    treasure and nga means five) is considered

    to be their chief and his worship is an

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    important aspect of rituals everywhere

    among Sikkimese Budhhists. The diety, is

    referred to as Dzo-nga, can be invoked in

    various capacities and rituals held in his

    honour may take many forms.

    Crop husbandry, animal husbandry, wild

    biodiversity and rural economy are

    subsystems of the integrated traditional

    resource management system. The Sikkim

    landscape can be differentiated into: i)

    settled crop-livestock mixed agriculturepatches dispersed in the matrix of forests

    and pastures; ii) almost pristine areas

    (permanent snow area and adjoining

    alpine vegetation) just impossible to

    access for any consumptive resource use;

    iii) Alder ( A lnus nepalensis) forests where

    large cardamom is grown as a perennial

    under story cash crop; iv) the remaining

    areas that are used for summer grazing by

    traditional Yak herders and Gothwalas.

    Traditional socio-cultural mechanisms of

    fostering regulated use of wild plant

    resources seem to have evolved as a

    necessity to optimize economic outputs

    from domesticated biodiversity. All acrossthe region, traditional management

    systems are characterized by practices

    favoring a balance in utilization and

    regeneration of the natural resource base,

    equity and social integrity to achieve the

    ultimate goal of sustainable livelihood

    within small-scale subsistence economies

    in highly isolated and inaccessible

    mountain settlements.

    Documenting TEK with Lama in Pemayangtse

    monastery

    Though conservation and socio-economic

    development of local communities are

    complementary and equally important

    tasks, stress has been laid on achieving

    conservation through legal enforcement.

    If the development interests of local

    people are marginalized for a long period

    of time, they might adopt actions

    detrimental to the goal of conservation.

    Capitalizing on the positive dimensions

    through conventional science based

    inputs could ease the difficult process of

    securing peoples participation in

    environmental conservation together withthe socio-economic development of local

    communities (Saxena et al., 2001).

    Rhetoric abounds, but the literature

    describing the actual practice of ecosystem

    management is scant.

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    From time to time the Chogyal (king) of

    Sikkim used to issue orders for

    conservation of natural resources. As a

    traditional society the Chogyal from time

    to time issued orders so that the sanctity

    of the forests, rivers and the landscape

    was maintained.

    In one of his orders No. 6120/ G. dated

    9th July 1927 the Chogyal issued a order

    that reads-

    It has been noticed that the subordinates of the

    P.W .D . are in the habit of felling trees, poles etc.

    reck lessly from R oad Reserves whenever they find

    an opportunity to fell them in the plea of

    emergent cases. Such practice is highly

    objectionable, because of the facts that the raiyats

    have to plant trees on the roadsides with great

    difficulty and it tak es decades to grow a seedling

    into a tree.

    It is therefore, notified that the felling of tress,

    poles etc. from road reserves by the subordinates of

    the P.W .D . even on emergent cases is totally

    prohibited.

    In another order, Ordinance No. 1 of the

    forest department wherein due to high

    infestation of white bug in the root of

    Citrus trees, an order was issued for

    quarantine wherein the Citrus grower were told

    to stop immediately selling or buying of nursery

    seedlings for planting for one elak ha to another as

    per the ordinance No. 1 by the forest

    department.

    In another notification No. 537/ F it was

    mentioned a large number of trees are being cut

    every year Khas and other holdings for domestic

    requirements. W ith the gradual increase of

    population, there is every danger of the forest

    wealth of the State being depleted. Serious and individual efforts must therefore be made to

    replace each tree that is cut. W ith a view to

    achieve this end it has been decided to observe

    S H I N G N A K - YA R G AY- T E N D A L

    throughout Sik k im. T he Durbar therefore desires

    that each and every person should plant at least

    ten seedlings of timber, fire wood and other useful

    and ornamental species in their own holdings and

    fence them properly until they attain height of 10

    feet. W hoever fails to carry out this programme is

    liable to be deprived of the concessions of the free

    grant of timber and firewood trees, on receipt of

    reports from the block mandals, beat guards or

    any other executive officers of the Darbar.

    The order were also issued from time to

    time wherein the forest guards of land

    lord and manager of estate should be all

    given uniforms vide No. 7821/ G dated

    15 th June 1926.

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    The present project on the assessment of

    capacity building needs of the traditional

    institutions in the Eastern Himalayan

    states of Sikkim. An attempt have been

    made to document the structure and

    functioning of the traditional institutions

    (TEK) in Sikkim Himalaya. Attempt was

    also made to identify the capacity building

    needs of the institutions and also to

    document the development aspirations of

    the local communities in the changingsocio-economic milieu and environmental

    context.

    It has been felt during the documentation

    that the most of the traditional ecological

    knowledge (TEK) that has been passed

    from one generation to other was not

    imbibed in totality. The instruction to

    imbibe unquestionably the tradition,

    without knowing the science behind it has

    lead to the erosion of both the traditional

    knowledge as well as dilution of the

    traditional institution that practice it. The

    younger generation in the absence of lack

    of science behind the teaching is not ableto comprehend the value system and as a

    result we see that the present generation is

    moving towards contemporary

    education. It has also been seen and felt

    that at present the pupil opting for

    monastic education are mainly from lower

    social ladder and only a select few have

    opted to pursue the truth, but their

    number is alarmingly low.

    Historically, resources have been used

    under pre-scientific (traditional) systems

    sustain ably and managed for long periods

    of time without degradation, although not

    all traditional societies have lived

    harmoniously with their environment.

    Indigenous systems have been scrutinizedby scholars in recent years for a number

    of reasons, including potential survival

    value and the adaptations they present,

    and for the design of sustainable

    ecosystem management strategies (Berkes,

    1998).

    TEK and historical factors behind

    traditional institutional arrangements are a

    key to the success of community

    management of natural resources. Both

    government ownership and privatization

    are also likely to fail in some cases as

    suggested by Hardin (1968). Successes and

    failures are observed in private, state andeven under traditional systems. However,

    recent researches highlight the importance

    of traditional institutions and co-

    management by traditional and formal

    institutions in the better management of

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    common natural resources. Many

    traditional communities in the Sikkim are

    still managing the resources through

    Traditional Institutions. As has come out

    during the present reconnaissance that

    various institution have different socio-

    economic aspirations and conservation

    needs but in the changed circumstances

    require external support, technical as well

    as financial implying the need of capacity

    building. With the rebuilt capacities,

    traditional institutions in Sikkim can playan important role in the conservation of

    forests and improving livelihood of the

    local communities.

    TEK and historical factors behind

    traditional institutional arrangements are a

    key to the success of community

    management of natural resources. Both

    government ownership and privatization

    are also likely to fail in some cases as

    suggested by Hardin (1968). Successes and

    failures are observed in private, state and

    even under traditional systems. However,

    recent researches highlight the importance

    of traditional institutions and co-management by traditional and formal

    institutions in the better management of

    common natural resources. Many

    traditional communities in the Sikkim are

    still managing the resources through

    Traditional Institutions. As has come out

    during the present reconnaissance that

    various institution have different socio-

    economic aspirations and conservation

    needs but in the changed circumstances

    require external support, technical as well

    as financial implying the need of capacity

    building. With the rebuilt capacities,

    traditional institutions in Sikkim can play

    an important role in the conservation of

    forests and improving livelihood of the

    local communities in the coming times.

    Various religious textual sources ascertain

    the fact that Sikkim is one of the

    sacrosanct hidden Buddhist zones

    recognised by Guru Padmasambhava, the

    fountain head of Tantrayana Bhuddism.

    The Debaong N ye-Y igstates Sikkim as the

    The auspicious H idden L and of Sikk im,

    having a square topographical appreance is

    situated in the southwest of Samye Monestry,

    L hasa, T ibet and is close to the south west face of

    M t. Kin-thing. It is a fertile land which growns a

    large variety of fruits, crops and medicinal herbs

    etc., and its valley are stretched openly and are

    quite spacious. H ence it is called D emo-shong (theoriginal name of Sik k im), i.e. The H idden

    L and. Guru Rimpoche also imparted oral

    instructions on how to enter this Holy

    Land and the disciplines to be followed

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    during entering here. (Pers Comm. Yapo

    Yongda).

    Research Problem:

    The Lepchas, Bhotiyas and Nepalses are

    the major traditional communities of

    Sikkim and Darjeeling hills of the eastern

    Himalaya. Since time immemorial, these

    tribal communities have been living in the

    close proximity to forests deriving

    subsistence benefits from the same whilemanaging them through traditional

    institutions in such a manner that ensures

    sustainability. An institution is defined as

    the set of working rules and practices that

    govern particular natural resource as well

    as the set of actors responsible for the

    development, maintenance and

    enforcement (Thompson, 1992). The

    tribal groups often have many traditional

    institutions which are still revered and

    play a significant role in governing the

    day-to-day life of these communities.

    The traditional institutions constitute a

    system of local self-governance at villagelevel in the eastern Himalaya. These

    institutions vary from community to

    community in composition, powers and

    privileges yet there are certain features in

    common. These non-formal institutions

    are the governing bodies of a village

    republic potraying the aspirations and

    power of all members of the society and

    are constituted by elderly, knowledgeable

    and respected persons of the society.

    Such village institutions are democratic in

    nature even in the most modern sense,

    where all the vital problems, social or

    concerned to natural resource use are

    freely discussed and resolved. Of late,

    these non-formal entities of the eastern

    Himalaya are also being appreciated by thegovernment for the role they have been

    playing in the society and conservation of

    natural resources since aeon.

    Generally, an institution regulates

    numerous village / inter-village level

    issues. However, there are some

    traditional institutions that deal in

    regulating specific issues relating to

    natural resources e.g. forests, drinking

    water, grazing etc. In the present socio-

    economic and political scenario, WWF-

    India had proposed to revisit the

    traditional institutions in the project

    locations viz., Sikkim and Darjeeling inEastern Himalaya to document the

    traditional ecological knowledge and

    document their perceptions of

    biodiversity conservation and assess their

    strengths and weaknesses.

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    Following were the project objectives:

    1. Assess and document the

    perceptions awareness, knowledge,

    skills and practices of the

    traditional institutions regarding

    biodiversity conservation and

    management.

    2. Identify gaps brought about by thehanged socio-economic and

    environmental scenario and

    prepare detailed action plan for

    capacity rebuilding of the

    traditional institutions.

    3. To identify social and gender

    based needs, priorities and

    perceptions of the local

    communities for utilization of

    natural resources, biodiversity

    conservation and livelihood

    security.

    Research findings:

    During the course of the project period,

    the traditional institutions identified were

    categorized into two (i) Old Institutions

    and (ii) New Institutions that have

    evolved from the old over a period of

    time:

    A) O ld Institutions

    a) Monasteries

    b) The Dzumsa Panchayat

    System

    B) New Institutions in the changing

    socio-economic milieu

    a) Mutenchilom alchazum

    b) Holy lake welfare coc) AS MAN

    A-1 Monasteries of Sikk im

    It has been widely recognised that the

    Monasteries in Sikkim play an important

    role in conservation of natural resources.

    The monasteries as institutions may be

    functioning much before, an era when the

    head priests governed the social and

    spiritual life of the followers and the

    Chogyal (King) depended on the wisdom

    of Priests for regulating the natural

    resources. Although religious in nature,

    the Sangha (the monastery) has been

    recognized as an institution that hasplayed an important role in protecting the

    biodiversity and propagated the concept

    of sustainable utilisation.

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    The Sangha is an assemblage of

    monasteries. The Honble Supreme

    Courts Judgment too clarifies that

    Sangha is not merely a religious

    institution but historically a political and

    social institution. The Sangha, the Buddha

    and the Dharma are the three

    fundamental postulates and symbols of

    Buddhism. However, if one goes through

    the history of Sikkim it is amply evident

    that the Sangha has played an important

    role in the political and social life. Byvirtue of its distilled knowledge, it has

    addressed many facets of life including

    human relation to its surroundings which

    we term as Ecology. The Sangha, has

    monasteries spread all over Sikkim that

    are instrumental in imparting the

    knowledge of sustainable utilisation. Of

    the total 330 monasteries, the major

    monasteries are unto promoting

    environmental conservation by preaching

    and practicing the same generations all

    long the temporal space. This is evident

    from visit to these monasteries that have a

    thick forests surroundings them.

    Certain monasteries such as Ralong

    situated at Rawangla, Pemayangtse located

    in near Pelling are till date regulating the

    land owned by them by leasing out their

    land for development purpose.

    As per the influence and the resources

    with them, monasteries have been divided

    into 4 classes

    Gompa Large in area

    and sphere of influences.

    Well endowed with the

    resources and influence,

    nevertheless some are

    Gonpa are struggling in

    the recent times. These

    Gompa are carrying out

    their annual functionssuch as Cham (annual

    dance), organising

    meetings, giving land on

    lease for development and

    more important are

    revered places for worship.

    Mani Lhakhang - A place

    that is primarily meant for

    worship. The nuns and the

    layman pray in them

    during the 8 th , 10 th 25 th of

    the each month.

    Lhakhang A place of

    worship but not strong on

    resources Tshamkhang Meditation

    hut, wherein monks

    meditate for obtaining

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    higher understanding of

    the philosophy

    The activities related to conservation are

    being implemented through a highly

    evolved democratic process. The

    monasteries have D wichi, a body formed

    by a democratic process. The members of

    Dwichi meet periodically to take

    important decisions in matters of

    administration and natural resources.

    Monasteries in the past were the mainregulator of natural resources especially to

    address the needs of communities that

    resided in their premises. To understand

    the structure and function of these

    monasteries, several places were visited

    under this project viz., Pemayangtse

    monastery in Pelling, Rhinchechi

    monastery at Machong, Rumtek

    monastery, and interactions were held

    with personnel of Dubdi and Ralong

    monasteries and personnel from the

    Ecclesiastical Department.

    The Dwichi committees are present in all

    the major Monasteries of Sikkim that look

    after the management of resourcesassociated with it. It has been observed

    that Dwichi in the respective committees

    are addressing issues that are region

    specific. Dwichi in a monastery comprises

    of a President, Vice President, General

    Secretary, Treasurer and members of the

    executive body. The Dwichi is a

    committee of respected senior lamas,

    representative of the traditional

    community that assesses individuals for

    the post of Renzing lama in case of

    choosing a religious head and selecting a

    President in case of an administrative

    head.

    To further explore the nature, capacity

    building needs of the institutions and their

    relation with the modern infrastructure

    visits were undertaken to the following

    monasteries:

    i. Rawangla

    Sh. Norbu Thinley Bhutia, President of

    the Dwichi of Karma Rabdtenling

    Monastery of Ralong detailed the working

    of the Dwichi and the present pressures in

    the region. Apart from detailing the

    structure of the Dwichi he apprised of the

    want of synergy between the presentadministrative structure and the traditional

    institutions like Dwichi.

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    Fig. Interaction with officials of Dwichi at

    Ravangla

    The recent developments that are notable

    are that the Dwichi is more

    accommodating in terms of decision

    making and meetings are held now withthe local gentries of the adjoining areas.

    The Dwichi are also responsible for the

    sacred groves that are attached to the

    monasteries and from time to time issue

    orders for lessening the biotic

    interferences that are reported from these

    groves. It has been observed that the

    sacred groves that were earlier protected

    by the resident population are subjected to

    immense pressure by the immigrants that

    come as labourers for road

    constructions/ maintenance and later on

    settle roadsides and incessantly lop trees

    for fulfilling their daily needs.

    The emergent issues that are faced by this

    particular monastery are the boundary

    demarcation owing to the large area of the

    monastery. The issues that need

    immediate attention are the vast scale

    cardamom plantations that have been

    taken up in the forest area. The other

    issue is the illegal felling of the trees in the

    area above Barfung and the Dwichi plans

    to be more proactive in stopping the

    felling of the area. In certain case the

    Government is acquiring the land and the

    Duechi would devise a proper procedure

    for the same for the development of the

    Ralong.

    Fig. Lopped tree inside the Ralong

    Monastery Complex

    In this particular monastery the most

    perceptible change that has come due to

    the changed socio-economic scenario is

    that the Dwichi that earlier used to be

    strictly a monks body will now have been

    people from all walks of life which in turn

    will leave the monks for carrying out their

    duties than running around for

    administrative works. For this they have

    identified people from nearby towns to

    help them with routine administrative

    matters.

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    Capacity Building Needs:

    a. 60 ha of the forest with

    the Ralong Monastery

    need to be managed with

    active participation of state

    forest department.

    b. Nursery development

    techniques be imparted to

    the monks of the village

    institutions.

    c. A community initiativemay be enhanced that

    would help in paying for

    the salaries for the

    cattle/ forest guards that

    would be appointed by the

    monastery.

    d. The Dwichi requests

    WWF for intervention and

    financial support for

    rejuvenating two lakes viz.

    Lachu Lake and

    Manichogarlink lake.

    e. To develop the tourism

    potential of the Ralong

    monastery by training theLamas on the skills of

    Guide so that they can eke

    out their living more

    comfortably apart from

    the rituals they practice.

    ii. Pemayangtse Monastery at

    Pelling

    Information on the Pemayangtse

    monastery was provided by Capt. Yapo

    Youngda, the chief executive of the

    monastery and the KU-TSA B CHIMO,

    Chief Co-ordinator of D ay-Gyon-Jingk yong

    Tsogpa (A ll Sik k im Monasteries A ssociation -

    A S M A N ). A person who is well verse

    with the rich tradition of Sikkimese

    culture gave insight on the value system of with special reference to safe guarding the

    environment.

    The Pemayangtse Monastery principally

    consists of an Executive Committee with

    the Chief Executive being the head to

    oversee the administrative matters. For

    the religious and traditional knowledge the

    monastery has a three tier system

    comprising of Renzing Lama (Head

    Lama), Chong Lama and a Pema Lendu

    (Secretary). The head lama once

    nominated heads for lifelong and on time

    of his demise the other two along with the

    Dwichi decides on nominating the seniormost as the Renzing lama. This

    nomination is strictly a monastic affair

    that ascertains a person on the basis of his

    education and the degree of esteem one

    holds within the monastery.

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    Fig. Interview with KU-TSAB CHIMO, Chief

    Co-0rdinator of Day-Gyon-Jingkyong Tsogpa

    It was learnt that the in the spiritual text

    of Guru Rimpochecategorically it has been

    stated that the environment should be left

    unhindered and that the following donts

    have been mentioned that are still

    followed largely by the populace of

    Sikkim. As per Capt. Youngda the

    following are the testaments inscribed in

    the Holy literature

    a. Not to displacing of large

    rocks or boulders in hills

    b. Not to stop water of free

    flowing rivers

    c. The lakes are sacred and

    should be revered

    d. No fish cultivation or

    offering be put into thelake

    e. Places of dense canopy are

    Sacred Groves and that

    they have hidden treasures

    there that has to be

    protected by worshipping

    them and not extracting

    usufruct from them.

    iii. T ashiding Monastery:

    Bkra-Shi Lding (Tashiding), a heart

    shaped hill, situated in the midst of the

    sloping mountain dominated by the great

    snowy mountains of five treasures, in

    West Sikkim, is considered one of theholiest places in Sikkim. It is a small hill

    surrounded by two rivers called Rothok

    Chu and Ringak Chu at its base, and is

    located in the front of Pemayangste hill.

    This monastery with about 100 Lamas is

    autonomus in all respects and meets its

    expenses out of the monasteries own

    revenue and public contributions. It is

    under the general control and supervision

    of the Ecclesiastical Dept. of Sikkim

    Government. It also receives substaintial

    aid from the Government time to time.

    Main function of the year in this

    monastery is the Bhumchu ceremonywhich is celebrated for all practical

    purposes a mela on the 15 th of the First

    Tibetan month every year.

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    Bunachu the super natural sacred pot

    with the holy water is officially sealed for

    safety by the Government and kept on a

    Golden Alter in the main hall of the

    monastery (Chogyal Lhakang). This

    supernatural pot is believed to have

    originally flown to this place from an

    unknown direction and the holy water in

    it is more than 100 years old. This sacred

    object of worship is opened only once in a

    year on an occasion mentioned above for

    public audience and worship.

    The present set up is that the monks in

    Tashiding would monitor the quality of

    the water and that if there is any deviation

    in the quality and quantity of the water, it

    is said that there is imbalance in the

    natural set up. The monitoring of the

    water is said to be an indicator of the

    pollution of the natural resources and if

    the degree of violation is high, it is

    indicative of the undue interference of the

    people that needs immediate corrections.

    iv. Khatek Peme Lakhang

    Monastery in Assam L ingsey

    A smaller monastery known as Lhakhang

    was visited to understand the status of the

    lesser known monastery in Sikkim and its

    role in governance of NRM. This

    particular monastery was small and that till

    recently an old Lama was conducting the

    affairs of the monastery. It was after his

    death that there was no one to preside

    over the ceremonies. The people of the

    region than sent a representation to the

    Rumtek monastery that led to deputing a

    lama from Rumtek to preside over the

    religious and social affairs of the people.

    This infact is the reflection of the faith

    that the traditional societies of Sikkimpose towards the age-old institutions. The

    monastery is situated at the top of the

    hillock as many other monasteries and

    those they are entrusted with the duty of

    performing ceremonies that will ward of

    the evil from the atmosphere and that the

    place and the people are in complete

    harmony with each other.

    D evotees worshiping in the holy lak e of Kheocheopalri

    (v) Khech eopalri Monastery

    In Khecheopalri the Dwichi committee is

    responsible for organizing two festivals

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    (November and March) at the lake side

    every year. The Dwichi also has an

    important role in the changing scenario as

    the as the president of Dwichi is the ex -

    officiovice president of the newly constituted

    Holy Lake Welfare Committee (HLWC).

    The holy lake welfare committee, HLWC

    has evolved into a legal entity from a

    traditional Dwichi. HLWCs primary

    concern is to save the lake from the harmful

    impact of over crowding during festival time

    and to protect the natural environment of the surrounding area from over exploitation

    by the villages and devotees. More about the

    HLWC is discussed under the section New

    Institutions in view of changing socio-

    economic milieu.

    (vi) Ralang Monastery

    Ralang monastery, located near the

    Rabongla Tea Estate in the South district of

    Sikkim, is originally the first monastery of

    Kargyupta sect established in Sikkim during

    the reign of in the 4 th Chogyal of Sikkim.

    The monastery has the top body known as

    Udor Chesum , wherein U means Head;Dor is a Committee of Cheosum means

    religious sect. This monastery has a

    chairman, president, the secretary, joint

    secretary wherein the president enjoys a

    three year term. If the work of the president

    is satisfactory an extension may be granted

    to him. The Dwichi here is entrusted with

    the land allotment for the development and

    colonization for which they charge a token

    amount. They ensure that all the formalities

    are completed and the development is in

    accordance to the sustainable utilisation of

    natural resources. All the application

    especially for colonization is processed by

    the Dwichi and all the correspondence are

    marked to and from the President of the

    Ralong Dwichi.

    The Pemayangtse Monastery

    (vii) The Dubdi Monastery has a

    Dwichi of 45 members and in

    certain cases all of them meet to

    decide on policy issues.

    Revenue: It has been observed that the

    revenue of these monasteries are generally

    governed from different sources viz.,

    Government funds : The Department of

    Ecclesiastical Affairs, Government of

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    Sikkim, Gangtok, Sikkim from time to

    time issues notifications on dispensing

    grants to the monasteries depending upon

    their status of Gonpa, Mani Lhakhang,

    Lhakhang and Tshamkhang. In its latest

    Notification dated No.79/ ASG/ EA dated

    22.4.03 the Ecclesiastical dept. has issued

    an annual grant of Rs. 12,000/ - for

    Gompa, Rs. 6,000/ - for Mani Lhakhang,

    Rs. 3,000/ - for Lhakhang and Rs. 2,000/ -

    for Tshamkhang.

    Donations: During festivities the people

    who have adopted Buddhists faith donate

    freely to these monasteries which augment

    their income base.

    Fees :

    Educational Fees : it has been observed

    that the monasteries levy nominal fees to

    the students that come to the monastery

    for seeking education. The fee varies

    from Rs. 1500/ - to Rs. 2000/ - depending

    upon the financial status of the individual.

    HLWC, the committee has taken upon

    itself the protection of the holy lakeKhechopelri. It has in fact with due

    permission from the Eccl. Dept., started

    collecting Rs. 5 per person as an entry fee

    from the visitor. The funds thus generated

    is utilized in the restoration and cleaning

    the surroundings of the lake. This they say

    is the main source of funding which varies

    from couple of hundreds in the lean

    season to up to 6000/ - during the holy

    month, especially when there is a Mela in

    the Kheocheopalri.

    Brief information on Department of

    Ecclesiastical Affairs which looks after the

    affairs of the monastery is a follows:

    Working towards strengthening traditionalknowledge base the Ecclesiastical

    Department of Government of Sikkim

    looks after the monastic education and

    matters related to religion. It has on its

    own, been contemplating on disbursing

    scholarships to the deserving candidates.

    For this, they have identified Government

    of India's flagship programme Sarva

    Shiksha Abhiyan (SSA) which aims for

    achievement of Universalization of

    Elementary Education (UEE) in a time

    bound manner, as mandated by 86 th

    amendment to the Constitution of India

    making education free and compulsory. In

    Sikkim, the Ecclesiastical Dept. isenvisaged for the upkeep and affairs of

    the 330 monasteries. It is contemplating

    on upgrading the existing teaching

    strength by providing additional teachers,

    while the capacity of existing teachers is

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    being strengthened by extensive training.

    SSA seeks to provide quality elementary

    education including life skills. In the

    fourth meeting of project approval board

    of SSA the members on 5.11.2001 agreed

    to point (xii) The monastery schools may be

    given assistance under innovative schemewhich

    indicates and highlights the capacity

    building needs of monastery schools.

    The Department of Ecclesiastical Affairs,

    GoS, Gangtok, Sikkim in its Notificationdated No.79/ ASG/ EA dated 22.4.03

    mentioned

    In super session of all the earlier

    notifications/ orders on the subject, the

    State Government is pleased to review

    and fixed the rate of the annual subsidy

    grant payable to recognized Monasteries,

    Manilhakhang and Tshamlkhang

    wherein, due subsidies are been extended

    to monasteries subject to their size and

    area of responsibility. The government

    thus has recognized the need of

    preserving the monasteries and thus feels

    that these institutions of learning have in

    the past and now in the present imparting

    the traditional wisdom in matters of

    religion and matters of natural resource

    management.

    Also, it was told that the monasteries are

    given directives by the Eccl. Dept. and

    that out of the 80 monastic schools about

    50 schools approx. will be given aid for

    building their capacity in terms of salaries

    for the teaching staff and stipend to the

    pupil. This move is based primarily to

    strengthen the traditional institutions so

    that better management of the NRM is

    affected.

    The department records and updates thelist of all religious/ traditional institution in

    the state. The data collected are from the

    four districts viz., east, north, south, west

    and also has data on the different sects. It

    has records of more than 100 years old.

    The traditional functions such as the

    annual ritual lama dance (Dhuitor Cham)

    that is performed annually by monasteries.

    In order to strengthen the tradition

    culture the Ecclesiastical department gives

    grants for monastic schools, annual white

    washing and helps them with their

    finances that come from estate revenues.

    Issues of concerns of Monasticinstitutions

    i. The Bhuddist and Lepcha are

    experiencing the erosion of

    traditional societies.

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    ii. In earlier times Tibet was

    looked for spiritual guidance

    which is now no longer

    discharging its holy duties.

    iii. English and Maths has

    eclipsed the weightage of

    traditional knowledge and

    therefore younger influential

    people are moving towards

    modern education.

    iv. The long gestation period of

    religious education at timesacts as a dampener for the

    local populace to adopt the

    teachings.

    v. The only one request of the

    monasteries was to accord

    high degree of importance to

    the certificate that the monks

    are given once they complete

    the monastic education.

    Issues Related to NRM w.r.t.

    Pemyangste Monastery

    Development activities (construction

    of large number of hotels as wellgovernment buildings) initiated in the

    Pelling and Geyzing region has

    adversely affected the three adjacent

    forests and its flora and fauna namely,

    Changey forest, Sakyong forest and

    Sirithang forest and its habitat.

    All the monasteries have their own

    estate and had a thick forest cover and

    exploitation was least so long it was

    under the control of monastery but

    since the forest department took over,

    the lack of surveillance is making the

    forest cover thinner.

    There were some pure patches of

    Magnolia ( Ghoge Champ) and chestnut(Castanopsis) in Pelling, but those

    varieties have lost their prominence.

    Many natural lakes have been dried up

    due to indiscriminate construction in

    Pelling and Gyalshing, Datom is one

    of them and which is adjacent to

    Pemayangtse monastery.

    Capacity Building Needs:

    Support the monastery for revival of

    Datom lake to meet up water scarcity

    during winter and in case fire breaks

    out in the forest or in the nearby

    locality, then water can be used to

    douse the fire.

    Cultivation of chestnut and walnut (by

    bringing improve variety from

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    Kashmir) and magnolia can be

    rejuvenated as well as commercially

    exploited in the Pemayangtse

    monastery.

    Construction of guest house at the

    monastery premises will enable the

    monastery to earn revenue. The young

    lamas can be trained for becoming

    guides, cooks, and vanguard of

    tradition, culture, ecology and

    environment.

    Development of centre of learning inmonasteries

    Proper fencing (using iron barb) to

    demarcate the forest area belonging to

    the monastery.

    Popularising the Buddhist trail as

    similar to Bodhgaya. A suggested trail

    is as follows:

    From Siliguri ---- Jorethang --------

    Pemayangtse Monastery (West

    Sikkim )

    ------------- Sangacholing ---------

    Khecheopalri Lake -------- Dubdi

    monastery (Yuksam )----- Hongri ----

    Zilnen ------ Tashiding

    Monastery (West Sikkim ) ------

    Keuising ------- Mangru Monastery --

    ------ Ralong Monastery (South

    Sikkim ) Namchi ----------

    Samdruptse, Ladha, Sedup Tshering

    and Bon monastery Parbing Tokal

    Bermoik --------- Rumtek Monastery

    (East District ) -------- Inchey

    Monastery (Gangtok ) -----------

    N amgyal Institute of

    Tibetology (Gangtok)--- --- Phodong

    Monastery (North District ) --------

    Mangan ------- .

    Capacity Building Needs:

    Monastery does not have any

    regular flow of fund, during festival

    and some times for renovation

    purposes fund is being allocated by

    the Ecclesiastical department.

    During the discussion with the

    Dwichi members, following

    measures have been identified as

    the means for revenue generation:

    Lamas can be trained

    to be a guide and by

    doing so, a nominal

    charge can be taken

    from the tourists.

    Selling of colorful

    brochure can be taken

    to raise the fund and in

    the process, tourist

    would better informed

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    regarding the history,

    tradition, ecology and

    culture attached to the

    holy shrine.

    Monks have deep

    understanding

    regarding the Tibetan

    System of traditional

    medicinal practices

    which they can use to

    heal the local people,

    keeping in mind, thelack of modern

    medical facilities in the

    surrounding villages

    and a nominal charge

    can be taken for

    supplying medicine.(

    These measures can

    equally be adopted by

    the other monasteries

    in Sikkim)

    According to Mr. Singhik

    Wangchuk, one of the Dwichi

    members, there is a need to

    strengthen the relationship withlocal Panchayat; otherwise the

    monastery has been deprived of

    from getting any development

    assistance.

    To stop the illegal felling of trees

    and exploitation of forest for fuel

    wood by the villagers, sensitization

    of local people ought to be done.

    More forest guards need to be

    appointed and community as well

    as the Panchayat should take

    initiatives in paying for the salaries

    for them.

    Some commendable efforts have been

    made by the Tashiding monastery whichneeds a mention:

    The monastery has not allowed

    opening up slaughter house near the

    monastery area. The Dwichi even went

    to court to get a legal prohibition and

    succeeded too.

    To stop the illegal felling of the trees in

    the monastery premises, a guard has

    been appointed by the Dwichi

    committee and the salary of the guard

    is paid from Gompa fund. Forest is

    jointly looked after by the monastery

    and forest department.

    For the up gradation of the monastic

    education one teacher to teach English,

    has been sent by the Government

    under SSA programme.

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    2. Dzumsa (Village Council) - Dzumsa

    Panchayat System is an 200 year old

    institution in North Sikkim.

    The word Dzomsa means meeting place.

    According to Ms. Chumden Nangpa, Jt. Sec.,

    Dept. of Cultural Affairs, in North Sikkim, a

    traditional governance system i.e. the

    Dzomsa Panchayat system is still prevalent

    that dates back to the Chogyal time. The

    headman is called the Pipon. He is the final

    authority in all matters related to naturalresource management in area under his

    jurisdiction. They have their own measures

    rules and regulation for regulating the use of

    natural resources. Under this project a visit

    was undertaken to the North Sikkim to have

    a detailed interaction with the Pipons on the

    Dzumsa system.

    Interview of the Pipon of Dzomsa system

    There were only 13 household in Lachung

    when Dzumsa Panchayat System was

    introduced. It is an assembly composed of

    the heads of the separate households. All

    these heads have a voting right to select two

    Pipons (village headmen) and two Pipons

    select two Gyapons, who act as messengers

    for the Pipons. If Pipon called a meeting, then

    it is the duty of the Gyapon to inform the

    people and for that he makes the

    announcement thrice from a hilltop, and if

    any member fails to turn up in the meeting, a

    fine is imposed on him.

    The Dzumsa election takes place yearly.

    Village elders or Genthi-L engeassist Pipon inthe effective working of village

    administration. To be a member of Dzumsa,

    the concerned person has to be

    recommended by a person who holds good

    reputation within the society as well as highly

    esteemed by the existing Dzumsa members.

    A person is allowed to sit in the Dzumsa

    assembly, if he has fulfilled his duties as a

    member of the society. Before becoming a

    member of Dzumsa a person has to register

    his name at the block by paying Rs.1100 and

    by paying another Rs13500, he can become

    the member of Dzumsa. He also has to take

    an oath before the Dzumsamembers that he

    would abide by the rules and regulation of Dzumsa and will follow the Dzumsa

    prescribed code of conduct. Women are

    generally not eligible to become a Dzumsa

    member (unless the head of the family is

    female) and they can not become Pipon.

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    D zumsa Ghar or Mong-Khyimis a place where

    Lachungpas (people of Lachung) meet to

    discuss their problems, to hear the

    authorities, to select Pipon and to take

    important decisions. It is a square structure

    with one entrance. In the centre, there is a

    long pole with a white religious flag, Tharzo.

    The seat of the Pipon Youttee is right

    opposite to the entrance. Right behind the

    Pipons seat is a kitchen and store house, used

    at times of festivals, feasts or during longtrial.

    Natural Resource Management by

    Dzumsa

    The Dzumsa is headed by a Pipon. There

    are rules and regulations that are followed

    rigorously by the people. Some of the natural

    resource management system is addressed as

    under.

    i. During the extraction of

    timber strict rules for

    harvesting of wood from trees

    that have attained exploitableage has to be done.

    ii. The trees that have been cut

    have to be replaced by

    germinating and planting of

    about 10 trees

    iii. In case of death of an

    individual the whole village is

    supposed to collect wood and

    offer it to the bereaved family.

    iv. This particular practice helps

    in distribution of wood that is

    been felt by the village. The

    practice is so meticulously

    followed as the aspect of the

    hill the side of the tree from

    where the wood has to be

    chopped is mentioned.v. The Head Lama instructs the

    procedure and the area from

    where the wood for pyre has

    to be collected and infact is an

    example of rotational felling

    that ensures uniform forest

    crop in the area.

    vi. The Pipon ensures that the

    wood for which he issues the

    permit is for bonafide use and

    that if there is a breach by the

    local and sells it outside the

    Dzumsa he is fined a sum of

    Rs. 10,000/ -.

    vii. In certain cases the Piponinforms the forest department

    that takes legal action as per

    the rule.

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    Duties of Pipon :

    1. The Pipon and its council administer

    the affairs of their community. He

    decides upon community policy and

    makes regulations binding upon his

    society but he is more concerned in

    maintaining the existing laws than to

    alter them.

    2. He looks after the execution of all

    public works. For the execution of

    Development projects, Pipon ask fortender from the local people and the

    highest bidder gets the permission to

    carry on the work. If the works are not

    carried out satisfactorily, Pipon with

    consultation with the village elders

    stops the payment and also debars that

    person to get any further projects.

    3. Villagers are not allowed to collect

    firewood or timber required to build

    their houses without prior permission

    of Pipon. The whole process is also

    closely monitored by Dzumsa.

    4. Pipon regulates grazing timings

    (shifting of Goth or cattle sheds from

    higher to lower altitude during winter

    and lower to higher altitude during

    summer) and those for sowing and

    harvesting crops. In the process, the

    balance of fodder availability gets

    maintained.

    5. He provides justice for the oppressed

    and punishes wrong doers.

    6. He looks after the law and order, and

    also settles different social disputes

    (theft, divorce, land disputes, adultery

    etc.) with the help of elderly people (18

    senior members of the village areinvited) in the society. The person if

    proven guilty by the Pipon has to pay a

    fine Rs. 100 - Rs. 30,000 depending

    upon the nature of the case. If it is not

    sorted out by the Pipon and the senior

    members of Dzumsa then it is being

    referred to the District Collector of

    North District, stationed at

    Chungthang.

    7. Part of revenue earned by Dzumsa in

    terms of fine collected from errant

    Goth owners, registration fees paid by

    the members and the money paid by

    the villagers during the submission of tender is spent for the development of

    monastery and during festivals and rest

    is equally divided among all the

    villagers.

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    locally made handicraft items among

    the tourists. Apart from that, these

    items can be sold to the outer world

    where the demand for ethnic items is

    on the rise. A cooperative system under

    the guidance of Dzumsa can look after

    the production and distribution as well

    as marketing. Initiatives can be taken to

    provide them technical know how and

    managerial and marketing skill. One

    added advantage is that Bhutia

    communities were traditionally engagedin marginal trading activities with Tibet

    through Nathula Trade route.

    It was felt by the Dzumsa that centres

    for seed multiplication for maize,

    potato, cabbage, buckwheat and barley

    may be set up in north Sikkim.

    Wild Morchella may be cultivated

    Eco tourism can play bigger role to

    involve the rural people more gainfully.

    Training can be provided to develop

    skills like cooking, catering and

    hospitality and other essential services

    related to it.

    Instead of making concrete structurefor lodging, introduction of home stay

    concept will not only save the local

    environment but also allow the benefit

    of tourism to percolate down to

    marginalized section of the society.

    Cultivation and processing of Primula,

    Rhododendron along with their

    traditional agro-products can add extra

    flavour to the cut flower market and it

    has also strong export potential too.

    Medicinal plants like Digitalis, Primula,

    Bikma ( A conitum sp.), Panch aunle( Orchis

    latifolia), Chirato( Swerita chirata) etc aregrowing at large extent in Lachung and

    Lachen area and widely used by local

    people. Cultivation of these species can

    be taken up with local people along

    with their subsistence agriculture

    practices. Processing and selling of

    those medicinal plants will enable them

    to earn better livelihood.

    Presently Gothwalas graziers of

    North Sikkim are not considered

    as a menace

    An important issue is availability

    of poles for the prayer flags. As

    there is a dearth of Bamboo inthe region the people have yet to

    find alternative for the Bamboo

    that is used as the pole for the

    prayer flag

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    Women should play an active role

    in the Dzumsa system

    Grafting of kiwi fruits may help

    in generating livelihoods for the

    local and for that the capacity of

    the local be enhanced

    Fig. Lachung valley of North Sikkim

    Fig. Inte raction with the Gothwala of N orthSikkim

    B. NEW INSTITUTION FROM

    THE EXISTING ONES IN VIEW

    OF CHANGING SOCIO-ECONMIC

    MILIEU

    B-1. Mutanchi Lom Al Shezum: In the

    process of documentation of traditional

    institutions, Dzongubagom was identified

    as a traditional Lepcha organisation. The

    Dzongubagom was headed by a president

    who was supported by the vice-president

    and there was an advisory body

    comprising of most experienced

    individuals of the community. The vice

    president used to be selected by the village

    elders after prolonged discussion. After

    some time the vice president used to

    become president and the president as

    advisor. The traditional system was to

    promote general secretary to vicepresident and then to president and finally

    as an advisor to the institution was

    maintained so that a very experienced man

    becomes the chairman. This system has

    evolved into a new organisation called the

    Mutanchilomalshezum.

    A visit was undertaken to a Dzongu

    village that is located near the confluence

    of Teesta and Rongyong rivers. The

    traditional institution, Dzongubagom (an

    organization of Dzongu) which has now

    evolved as Mutanchilomalshezum, is

    working as a registered society since 1990.

    In Lepcha dialect the meaning of theword is the new way and the etymology of

    the word is Mutanchi= Lepcha; Lom=

    Way; Al = New; Shezum= Organisation,

    in the changed socio-economic milieu and

    environmental scenario. However, after

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    1990, when the older institution was

    rechristened, the structural arrangement

    was made more elaborate with well

    defined responsibilities.

    Mutanchi Lom is located in Passingdang,

    Upper Dzongu, in North Sikkim. The

    Lepchas were the earliest settlers of North

    Sikkim. It is imperative to mention here a

    brief history of the Lepchas of Sikkim.

    They call themselves Rongkup meaning

    the children of Rong. Regarding theirorigin the anthropologists still debate

    whether the Lepchas belong to the Naga

    tribes or are associated with Jimdara and

    Mech in their eastward migration from

    Nepal. In fact, most Lepcha clans claim to

    have mythical connections with particular

    mountain peaks which they worship as

    their deity. Thus, the mountains Simvo,

    Siniolchu and Khangchendzonga find

    prominence in the Lepcha culture.

    Lepcha is nature worshiping community

    which is also known as Lingee . Big trees

    across the species are traditionally not

    allowed to be cut down. The traditional

    health healers who rely on a number of medicinal plants do not share the

    knowledge with other community

    members which help in checking reckless

    exploitation of the plants by all members

    and at the same time maintain the social

    status of the practitioners in the society.

    The organisations objectives are focused

    towards socio-cultural and educational

    upliftment of the Lepcha community of

    the North Sikkim. The objectives in their

    Memorandum of Understanding (MoA)

    are:

    i. To preserve protect and promote

    traditional socio-cultural and religious

    heritage

    ii. To try and eliminate any unhealthy

    practice existing within social

    environment

    iii. To educate the people on the benefits

    of co-operative and to encourage in the

    formation of co-operatives for sale of

    produce etc.

    During the course of interaction it was

    revealed that the Mutanchi deeply respect

    nature, a fact that is reflected in their flag.

    Interestingly this institution has its own

    flag and symbolizes identity of theshezum (association). The flag consists

    of two colours, a mountain in the centre

    and 10 stars in it. The flag is white

    coloured at the top and dark green at the

    bottom in equal proportions. The white

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    color represents purity and peace. In the

    centre is a replica of Mt.

    Khangchendzonga Chu, the secret and

    Holy Mountain as believed and

    worshipped by Lepchas. The ten stars

    inscribed in the Flag represent the

    Rongkatee (Ten Lepchas), the founder

    member of the Lepcha race. The green

    colour at the bottom represents the Eco-

    friendly relationship of the Lepchas with

    the environment. (pers comm. Namgyal

    lepcha, General Section, MLA)

    This institution that has evolved from its

    traditional routes is now in the form of a

    society that has democratically elected

    members. Elections to the executive body

    of the associations are held once in every

    year and all the members of the executive

    are elected by direct election.

    During the course of discussion it was

    apprised that the Lepchas perform

    numerous ceremonies that is facilitated by

    Bongthing the priest. There is year

    round ceremonies viz. Cherim, a number

    of Rumfaats (ceremonies ) wherein thedeities are pleased before undertaking any

    activities in the mountains, river or

    forests.

    Natural Resource Management of the

    Lepchas (Pers Comm):

    Cherim: A ceremony that is being

    undertaken in the 2 nd and 3 rd

    month of the Lunar Lepcha

    calendar where in they pray for

    better grass regeneration. On the

    harvest of the grasses the people

    also collect millet, rice and egg.

    Mt. Khangchendzonga if pleased

    rewards the community with a

    bumper crop. It is said that thereare special prayers to ward if the

    hailstorms that adversely affect the

    crop.

    Lyang Rumfaat: It is a ceremony

    wherein the deities are called to

    protect them from epidemics such

    as dysentery and epidemics that

    usually affected by the onset

    summer

    Sukyu Rumfaat: This ceremony

    is done to offer the deity with

    harvests so that a better crop is

    harvested in the coming season.

    Details on the soil working, the

    role of solar radiation in killing of the harmful microbes, factors such

    as the soil aeration and soil

    moisture is detailed in these

    prayers.

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    Lungzi Rumfaat: This is a prayer

    made to the diety before entering

    the forests. The locals traditionally

    offer this prayer wherein abundant

    caution is exercised for the

    harvesting of MFPs and fuelwood

    in particular. Only dried wood and

    fallen branches is recommended

    for removal as this reduces the

    fuel load in the forest. There is a

    strict code wherein it has been

    amply told that the forest hygienemust be maintained in all costs.

    The extraction of wood and

    fodder should be strictly as per the

    need of the people and that no

    more that is required should be

    harvested. Also after extracting

    wood it should be seen that half

    cut poles should not be left and

    no scars should be left in the trees.

    The Mutanchi organisation envisages itself

    as an overarching body that could co-

    ordinate the developmental activities in

    the region. The office bearers of

    Mutanchilomalshezum are a president,a vice president, a general secretary, two

    joint secretary, two treasurers and two

    publicity and cultural secretaries. Normally

    the tenure of the president is for three

    years. The old system of promoting

    general secretary to vice president and

    then to president and finally as an advisor

    to the institution is still followed.

    Mutanchilomalshezum office bearers are

    aware about the eco-tourism potential of

    Dzongu area and they are instrumental in

    erecting a traditional Lepcha house cum

    museum at Namprikdang.

    A modern L epcha H ouse in N amprik dang

    So far working with the formal institution

    like panchayat which is responsible for

    developmental work in the village has not

    been a problem for the institution.

    Mutanchi Lom Aal Shezum is responsible

    for the overall wellbeing of the village

    including regulating the natural resource

    use.

    A visit was undertaken to Sangkhalang,

    Dzongu, North Sikkim to assess the

    capacity building needs of Mutanchi LomAAl Shezum, the NGO working for the

    preservation and propagation of

    traditional ecological knowledge of the

    Lepcha community. Following needs have

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    been highlighted during the discussion

    with the members of the organization.

    Capacity Building Needs of Mutanchi

    Lom Aal Shezum

    They locals depend upon Cardamom

    cropping but the entire exercise is not

    remunerative as they do not get a better

    price for the crop, a better price for the

    same is arranged by a minimum support

    price. Villagers in need of consumptionloan, sell their cardamom at a very

    cheaper rate to the mahajans or money

    lenders at Mangan. Marketing through

    multi purpose cooperative can earn

    better price and also reduce the

    influence of money lenders and

    middlemen.

    Dzongu also produces orange and

    zinger and both the products are being

    sold at cheaper prices to the middlemen

    settled at Singtam, East Sikkim. The

    price they get occasionally do not cover

    even the transportation cost. Direct

    access to the market will provide thembetter incentive.

    The training in bamboo, cane, natural

    dyes so that the locals can enhance the

    local skill base.

    The major concern is the lack of

    contemporary education among the

    Lepcha youths. It has been observed

    that as there is no middle level

    education in the vicinity of the Dzongu

    area there is a large number of drop-

    outs in the region. Also that though

    traditionally sound the elderly folks are

    not geared to impart contemporary

    education to the village. As it expressed

    by the secretary of the Mutanchi Lom

    AAl Shezum, Mr. Nika Lepcha, a schoolwith residential facility for the poor

    Lepcha student (one for boys and other

    for girls) with scholarships is an utmost

    need for them.

    The organization has already developed

    ten traditional Lepcha houses for the

    tourists at Tingbong, upper Dzongu

    region and they want develop the same

    in Higethung region.

    Protection, identification and

    documentation of medicinal plants,

    available in Dzongu region, are the

    primary concern for this organization.They want to have a Research

    Institution for this purpose. They also

    want to open a health centre where the

    local bongthings will come to treat the

    patients. They feel this is the only way

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    they can save their traditional

    knowledge.

    B-2. H oly Lake Welfare Committee

    (HLWC) - Kheocheopalri

    As mentioned earlier, the Holy Lake

    Welfare Committee, HLWC is an example

    where the traditional Dwichi has evolved

    into a committee. This is the result of the

    realization that harmful impact of the over

    crowding at lake site and pollution caused

    thereby can only be stopped by beingorganised into a legal entity. WWF-India

    played a crucial role in the formation of

    HLWC at Khecheopalri.

    The HLWC has 5 office bearers and 7

    executive members. The 12 members hold

    office on rotation on yearly basis. HLWC

    in spite of being relatively new could be

    considered traditional as the president of

    Dwichi is the ex officiovice president of

    the HLWC.

    Interviewing the office bearers of the HW L C of

    Khecheopalri

    In the current scenario, the HLWC is

    facing lot of challenges with the changing

    socio-political scenario. An instance of

    converting a place of worship into a

    worship of different religious

    denomination was cited. They feel

    insecure as this may result in evolution of

    different ideologies which may not respect

    the prevalent customs and may strike a

    discordant note in the present scenario.

    This may be not be beneficial in helping

    the cause of conservation.

    It was also cited that if such thing happen

    it will be in contravention of the provision

    of GoI Gazette Notification no. 42 of

    1991 and Sikkim Govt. Gazette

    Notification no. 207 of 1995, and

    Notification no. 70/ Home/ 20 th Sept.

    2001).

    Threat to the lake:

    This institution has by its limited

    resources being able to maintain the

    pristine environment. In addition, the

    HLWC has been successful in arresting

    the uprooting of the bamboo that is in thecatchment of the lake. Among other

    things they were keen on working and

    rejuvenating the old association with

    WWF. The Sikkim Bhutia Lepcha apex

    committee (SIBLAC), has been

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    approached by the Khecheopalri

    monastery association and Khecheopalri

    Holy Lake Welfare Committee to

    intervene into the matter related to

    eutrophication and to take necessary

    actions to prevent defilement of

    Khecheopalri lake. The issue here is the

    construction of an unauthorised structure

    inside the vicinity of Khecheopalri which

    is considered holy. The lake is protected

    under the provisions of the places of

    worship (Special Provisions) act, 1991 andState Governments Notification No.

    59/ Home/ 98 dated 26.10.1998.

    The interventions requested by the

    HLWC are:

    Organise education and awareness

    meetings in the surrounding five

    blocks viz., Kheocheopalri,

    Chozo, Thingling I, II, III

    Support to educate the masses

    through weekly radio interviews,

    articles in the vernacular and local

    papers

    Protection of the holy lake by

    arresting degradation of soilerosion and eutrophication

    They specifically requested for financial

    attention for a concrete drainage structure

    as soil is being eroded due to abrasive

    action of the outflow

    Capacity Building Needs of the

    HWLC

    The committee should become more

    democratic in its functioning. Lack of

    knowledge regarding the maintenance

    of proper accounting procedures is

    debarring them to get fund from

    Government and other funding

    agencies. Proper training should beimparted to them in this direction.

    Number of committee members

    should be enhanced to include more

    local people to draw their attention

    towards the issues related to the lake.

    The HWLC receives no support

    from the government; the cleaning of

    the lake is done by the funds gathered

    in donation box near the lake.

    ASMAN - A N ew Initiative by

    Monasteries of Sikkim:

    The monasteries in Sikkim have come up

    to form a formal body called D ay-Gyon-

    Jingk yong Tsogpa (A ll Sik k im M onasteries

    A ssociation- A SM A N ).The objectives of

    ASMAN is preserving and protecting the

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    cultural heritage, carrying on the

    conservation measures and strengthening

    the monastic education by introducing

    subjects that helps to become a qualified

    monk.

    With the help of key personnel of

    ASMAN, the nature of structure and

    function of the body was analyzed. It is a

    state level body to safeguard the

    traditional knowledge. Since the recent

    time was increasingly being felt that thetraditional institutions viz., the

    monasteries have felt erosion of their

    authority and their area of influence.

    The aims and objectives of the

    ASMAN are as follows:

    To preserve and protect the

    Sikkimese Buddhist cultural

    heritage, monasteries etc.

    To respect the sanctity of the

    institution of the Sangha seat in

    the state legislative assembly

    within the framework of the

    Indian constitutions Article 371 F

    which recognizes the social and

    political role of this institution

    more than its pure religious

    identity.

    To propagate teachings of Great

    Guru Rimpoche who christened

    Sikkim as the BAYUL-DEBU-

    PHUNSUM-CHO -PAI-

    DZONG, meaning the hiddencountry abundant of crop fruits

    and flowerers, medicinal herbs,

    etc.

    To establish a university which

    inter-alia provides a separate field

    of study on Buddhism, cultural

    heritage and values.

    To work for the economic, social

    and political advancement of

    Monks belongings to the

    Monasteries of Sikkim

    To improve the existing monastic

    education by introducing all such

    subjects those are necessary to

    become a qualified monk.

    ASMAN has decided that KA-SHEG-

    LHEN-CHOG meets at least once in

    three months to deal with the progress of

    the monk body, religious activities etc.

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    The law abiding monks from the

    Kheocheopalri monastery have raised the

    point of protection of the Holy Lake Tso-

    Sho-Tso (Kheocheopalri). The

    administrative structure of ASMAN is

    placed in Annexure - I .

    Other Institutions:

    During the documentation of the

    structure and function of the TEK, an

    issue that surfaced each time was the

    extent of usage of medicinal plants by theNepali, Lepcha and Tibetan system of

    medicine. Sikkim being the biodiversity

    hot spot contains a huge storage medicinal

    plants and herbs. 30-35 varieties of

    medicinal plants could be found at

    different elevation, right from temperate

    region to alpines meadows. These

    medicinal plants are widely used by the

    traditional healers like Jhank ri from

    Nepalese community, Bongthing from

    Lepcha community and A mchi from

    Bhutia community.

    In spite of the richness of the knowledge

    regarding various medicinal plants andtheir usage, this traditional knowledge

    base and its relevance to the society has

    been diminishing. A visit to North Sikkim,

    (Lachung and Dzongu) where A mchiand

    Bongthing still have some relevance,

    following points have been raised by

    different community members, local

    NGOs [Mutanchi Lom AAl

    Shezum,(Dzongu-North Sikkim) ECOSS,

    (Gangtok )] and traditional healers. In

    this context, there has been a renewed

    interest in the medicinal plants and the

    herbal therapy. This interest has been

    generated out of the effectiveness with

    which they are incorporated into the

    alternate system of medicine, by the local

    communities of the tropical regions of theworld (UNESCO, 1999). It was

    communicated by the people interviewed

    that the system of medicine is in urgent

    need of strengthening with and the

    possible agency to bring about is the

    Deorali Sheda. The system of medicines

    have not organized themselves into

    organizations and hence dealt separately in

    this section. A brief on the Nepali,

    Lepcha and Tibetan system follows:

    3.1 N epali System of Traditional M edicine

    The present system is carried out in an

    unorganized form. The practitioners are

    called Baidyas that visit the local people.The system is not organised and are under

    severe threat from the modern thoughts

    and system of medication. This system is

    said to be specialize in the bone setting

    and for this they are in great demand.

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    3.2 L epcha System of T raditional Medicine

    This system is seen to be almost extinct

    which a matter of distress as this

    community was considered as to be

    custodians of a vast knowledge of ethno-

    botany. Dzongu in North Sikkim is

    amongst the last strongholds of the

    Lepcha culture and this system of

    medicine is still practiced here.

    3.3 T ibetan System of traditional MedicineThe Tibetan system of medicine, whose

    practitioner is called an Amchi is still

    prevalent in the Temperate ecoregion. In

    the STNM government hospital at

    Gangtok two Amchi have been posted on

    a regular basis. Private clinics also exist in

    Gangtok and are run by trained Amchi .

    According to the State Biodiversity

    Strategy and Action Plan (2003) in the

    temperate ecoregion the awareness

    regarding loss of traditional health systems

    like Amchi, Bonthing, Pau, etc has been

    acutely felt. The villagers of North Sikkim

    want to open Amchi Training Centers in

    association with the Shedas (monasteryschools) at Thangu and Lachung headed

    by a local Amchi.

    Causes for Decline

    Allopathic alternative available in

    plenty and also people get quick

    relief. Contrary to that, traditional

    medicinal practices require longer

    time to heal the patient.

    Many of the practitioners keep their

    knowledge a secret and to them,

    disclosing the methods will reduce

    the efficacy of the healing process.

    This attitude among the traditional

    healers has led to the degeneration

    of the knowledge base. Young generations do not have

    inclination on learning and adopting

    such practices. One of the primary

    reasons for this disenchantment is

    attributed to lack of market or

    money in the traditional healing

    practices.

    Lack of institutions with proper

    knowledge and skills who can impart

    the knowledge as well as can take

    the initiatives for the documentation

    of those knowledge.

    Most of the herbal practitioners and

    Bongthings (Lepcha animistic priests)

    hardly get a common platform to

    share their experiences and

    knowledge base.

    Numbers of traditional healers are

    fast declining and since the

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    efficiency and accuracy of traditional

    practices has not been authenticated,

    as a result it is also losing its

    relevance among the masses.

    Hardly any steps have so far been

    taken either by Government or by

    any other institutional bodies to

    organise the practitioners and in the

    process the traditional healers

    remain inaccessible and their

    availability is very much region

    specific. To collect medicinal plants,

    traditional healers have to move

    from one place to other, from lower

    altitude to very high altitude, this

    involves a great deal of time and this

    is another reason for the

    unavailability of the healers in a

    regular interval.

    Lack of synergy between various

    agencies working on medicinal

    plants and community people which

    make effective conservation

    programmes ineffective and

    unsuccessful.

    Grazing, lack of knowledge amongthe local masses regarding the

    medicinal plants, illegal trade,

    landslide are primary reasons for the

    depletion of medicinal plants and

    this directly affecting the traditional

    healers in Sikkim.

    Capacity building needs voiced by the

    practitioners of traditional medicinal

    systems are as follows:

    Herbal medicine study can be

    encouraged in Sheda (monastic

    school) in a monastery, so that the

    traditions can be revived and in the

    process alternative livelihood wouldbe generated for the local people.

    By providing a platform where

    traditional practitioners can meet

    will allow to make a baseline

    information and documentation of

    the traditional healing process. This

    information may prove helpful in

    conserving many of the already

    vanishing valuable herbs.

    The authenticity of the traditional

    medicinal practices should be

    ratified by a competent authority

    and should widely be published

    among the people to create

    awareness as well as to generateinterest towards this vanishing skill.

    Organizing vocational courses in

    schools where traditional healers will

    impart the knowledge along with

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    resource persons from various

    research institutes will generate

    awareness among the young

    generation.

    Government should give

    recognition to local practitioners and

    they should be allowed to collect

    and propagate medicinal plants.

    Under the guidance of the

    government clinic for the traditional

    healers can be established at those

    places where lack of medical supportexists.

    Village communities need to be

    sensitized, towards conservation of

    valuable medicinal plants.

    Prohibition of grazing inside the

    forest, stopping deforestation,

    stringent measures to stop illegal

    trading of medicinal plants will allow

    the medicinal plants to survive and

    to do so, community members,

    NGOs, Government should work in

    tandem or proper synergy is

    required to be built between them.

    llment of the objectives:

    The project could generally fulfill the

    major objectives stated. However, some

    gap areas remain:

    The project was initially designed to cover

    a wider geographical area of the Sikkim

    Himalaya which includes the state of

    Sikkim and the Darjeeling Gorkha Hill

    Council. Since the institutions at

    Darjeeling were found to be of relatively

    recent origin, the project focused on the

    traditional institutions of Sikkim.

    The project has also focused on

    developing a better understanding of thetraditional institutions of the Sikkim

    Himalaya, their structure and functioning

    and their evolution in the current socio-

    economic and political environment.

    Regarding the gender issues, the project

    could not garner sufficient information.

    Yapo S. Youngda , chief executive of the

    monastery, has mentioned that although

    there is no gender discrimination ascribed

    in Guru Padmasambhava s (the lotus

    born Buddha or the second Buddha)

    erudition but the society some how

    remain passive towards this and girls have

    hardly been encouraged to take monasticeducation. There are very few Ani lama

    (women lama and only a couple of

    monasteries admit Ani lama. The Ani

    lamas are more into reciting holy couples

    and only a few perform actual rituals.

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    Project Design and Implementation:

    The documentation of the TEK in this

    project focused on identifying institutions

    that are instrumental in imparting

    knowledge in specific localities. For this,

    visit was undertaken to different parts of

    Sikkim for studying the set up and the

    education imparted by them. Broadly

    three types of categories have been

    recognized presently, that are impartingtraditional ecological knowledge. It has

    also been observed that few institutions

    have evolved from their traditional cloak

    to new legal entities to face the challenges

    in the current socio-politico context by

    registering themselves as Societies under

    the Act of Government of India.

    To fulfill the above objectives following

    methodology was adopted:

    1. Extensive information on

    structure and functioning

    (considering social and gender

    issues) of some of the potential

    short-listed traditional institutionsof the Lepcha and Bhotiya tribal

    communities and other traditional

    communities of the Sikkim and

    Darjeeling hills was collected. Role

    of these institutions in natural

    resource conservation was

    determined. Further, with the help

    of experts suitable strategies could

    be worked out for the capacity

    rebuilding of the selected

    traditional institutions in the

    present socio-economic and

    environmental context. Joint

    exercises between the experts and

    the members of local institutions

    in partnership with government

    agencies and NGOs couldorganised to develop the

    measurable criteria and indicators

    of sustainable forest management.

    2. To identify the strength and

    weaknesses of these traditional

    institutions in the light of changed

    socio-economic aspirations and

    environ


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