Biodiversity

ISSN: 1488-8386 (Print) 2160-0651 (Online) Journal homepage: http://www.tandfonline.com/loi/tbid20

Biocultural knowledge for biodiversity

conservation: some Himalayan endorsements

Hemant K. Badola

To cite this article: Hemant K. Badola (2017) Biocultural knowledge for biodiversity
conservation: some Himalayan endorsements, Biodiversity, 18:4, 212-218, DOI:
10.1080/14888386.2017.1410444

To link to this article: https://doi.org/10.1080/14888386.2017.1410444

Published online: 11 Dec 2017.

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 Biodiversity, 2017
VOL. 18, NO. 4, 212–218
https://doi.org/10.1080/14888386.2017.1410444

Biocultural knowledge for biodiversity conservation: some Himalayan

endorsements
Hemant K. Badola
Former Senior Scientist (GBPNIHESD), Dehradun, India

ARTICLE HISTORY  Received 15 October 2017; Accepted 24 November 2017

There are many debates worldwide as to why to protect will give us a broad and deeper human understanding of
the natural world, which presents a fundamental question biocultural diversity.
around environmental ethics and policy (Chan et al. 2016; The theme of biocultural knowledge, or ethnobiology,
Tallis and Lubchenco 2014). However, the focus lies within continues to capture the interests and imagination of sci-
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two main camps: either advocating the fundamental or entists, anthropologists, scholars, thinkers and spiritual
intrinsic value of nature protection with the intention of leaders worldwide. But there are great threats to this field,
keeping it in its pristine state; or the instrumental value of no matter how captivating it may be. To name but a few:
protecting nature for the benefit of human beings (Chan the unprecedented flow of globalisation, the increase in
et al. 2016). There are rapidly increasing problems of over- natural disasters and environmental and ecosystem deg-
use and/or the commercialisation of natural wealth, espe- radation, eroding cultural values and indigenous knowl-
cially with regards to globalisation, questioning the very edge, man-made pollution, forest loss and fragmentation,
future of biological resources for people and eradicating human migration from villages to cities, language erosion
poverty (Badola and Aitken 2010). Other fundamental – the list goes on. I believe that by looking through a bio-
ecosystem services such as climate regulation, water and cultural knowledge lens it can play a very significant role
soil enrichments exist in the psyche and practices of many in shaping a fairer, more ecologically resilient world for
people and are considered essentials to live by. These are now and the future. This is a vast subject for contemplation
generally seen as perpetual commodities. However, the and debate; and within this forum, I hope to scratch the
consideration of values linking people to ‘the natural surface of the subject by offering some of my first-hand
world’ is also not new, but its further contemplation in experiences, taking examples from the north-western to
today’s consumer oriented world needs to become a pri- the north-eastern Himalayan region, addressing their bio-
ority. The biocultural knowledge lens offers an invaluable cultural significance.
perspective for understanding ecological processes, which
can guide conservation practitioners (Gavin et al. 2015).
Cultural landscapes
International organisations such as the International Union
for Conservation of Nature, Convention on  Biological Communities embedded within natural landscapes that
Diversity, United Nations Environment Programme and contain traditional resource use often construct a cultural
the United Nations Educational, Scientific and Cultural identity around this particular landscape. Over time,
Organization (UNESCO) are increasingly beginning to through developing their interconnecting values with the
include bioculture as a focus within their policy frame- natural world, this in turn becomes a cultural landscape.
works and vividly acknowledge the importance of cultural This is common for indigenous communities and tribes
diversity and traditional knowledge vital to biodiversity worldwide, including those in the Indian Himalayas: an
conservation (Maffi 2014). Since time immemorial, area estimated to have over 170 tribes. In the Eastern
human beings have been using, interacting, appreciat- Himalaya, Sikkim alone represents 32 ethnic communi-
ing and caring for the natural world. By integrating an ties, 17 languages and 9 religions (O’Neill et al. 2017). The
ethnobiology approach into the study of biodiversity, it Dzongu Community Reserve, located in the buffer zone

CONTACT  Hemant K. Badola  hkbadola@gmail.com

© 2017 Biodiversity Conservancy International
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Figure 1. A typical Lepcha house in the Dzongu valley. (Photo © H.K. Badola).

Figure 2. Dzongu Community Reserve in North Sikkim. (Photo © H.K. Badola).

of the Khangchendzonga Biosphere Reserve (KBR), is Tibeto-Burman language group. The Lepchas, primarily a
respected for its unique culture of ‘Lepchas’, the first indig- hunter society, are nature worshipers, praying to ITBU-MO
enous tribe of Sikkim in the Eastern Himalaya (Pradhan (the nature mother) and are now considered protectors of
and Badola 2008). To conserve the Lepchas’ cultural iden- biodiversity (Pradhan and Badola 2008) within the areas
tity, the Government of Sikkim demarcated 15,846 ha of they inhabit and manage. In the Dzongu valley, Lepchas
densely forested area, of the Dzongu valley, as their com- traditionally used to practise ‘slash and burn agriculture’
munity conserved reserve (Figures 1 and 2). The Lepchas (Khoriya), that is now limited to a couple of small areas
call themselves ‘Rong Kup Lepcha’ (Figure 3). With their which I observed during my stay in Sikkim (2005–2017).
own script developed during seventeenth century, Lepchas With the advent of the twentieth century, Lepchas shifted
have ‘Rong-aring’ or ‘Rongring’ language. It belongs to to settled agriculture, focussing primarily on rice, buck-
the Tibeto-Kanauri group, which is included in the wider wheat, millets and large cardamom (Amomum subulatum)
 214   H. K. BADOLA
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Figure 3. A bamboo Lepcha hut. (Photo © H.K. Badola).

Figure 4. Mount Khangchendzonga. (Photo © H.K. Badola).

cash crop cultivation. Unique to Lepchas, they build fodder collection, etc. This is governed by the institution
long-lasting cane bridges which are symbols of their cul- ‘Dzumsa’ carried out by the two transhumant Bhutia tribes
tural strength and wisdom. The Dzongu cultural landscape Lachenpas (Lachen; 2700 m asl; Figure 5) and Lachungpas
is engrained with numerous sacred symbols from the nat- (Lachung; 2745 m asl) and is a unique example of self-gov-
ural world which Lepchas worship, such as trees, fish, rice ernance and how indigenous peoples and local commu-
fields, and mountains such as Mount Khangchendzonga nities can be a great source of protection for biodiversity.
(8586 m asl; Figure 4). Lepcha rituals and feasting cere- These cultural traits, helping to protect the rich biota within
monies are in fact centred around the natural world. At this area made KNP a winning candidate for becoming a
the fringe of Khangchendzonga National Park (KNP), the UNESCO World Heritage Site in July 2016.
core zone of KBR, in parts of north Sikkim, pastures and Transboundary landscapes like these – which con-
meadows are rotated and left fallow for animal grazing, tain many cultural similarities, with people being
 BIODIVERSITY   215
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Figure 5. A Lachen monastery in north Sikkim. (Photo © H.K. Badola).

Figure 6. Kabi sacred groove in north Sikkim. (Photo © H.K. Badola).

interdependent upon biodiversity – play a vital role in together, so long as a balance of natural resource avail-
nature conservation. They are becoming increasingly ability is ensured. Growing populations coupled with
accepted for their socio-cultural wealth and their inter- diversifying interests induce inter-community competi-
dependent relationship with local flora and fauna. The tion for biological resources. However, if well managed
Khangchendzonga Landscape (25,086 km2 shared between these cultural landscapes can also become rich deposito-
Bhutan, India and Nepal) in the Eastern Himalayas is one ries for agrobiodiversity where people learn, enjoy, cele-
such immensely biodiversity rich transboundary biome brate and earn fruits of their hard work. Recent decades
(ICIMOD, WCD, GBPNIHESD, RECAST 2017), showing have witnessed many land-use changes globally, includ-
the important protection and biodiversity conservation ing the Indian Himalaya. Monocultures have led to the
benefits that biocultural knowledge from local people can loss of native crop seeds and in the processes, eroding
bring. Nature and humans can grow, and in fact thrive of biocultural landscapes in many parts. Hopefully tribes
 216   H. K. BADOLA
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Figure 7. Ritual of exposing holy books whilst burning plant essence by Lepchas. (Photo © H.K. Badola).

Figure 8. The author during a trip in the Dzongu valley. (Photo © H.K. Badola).

like the Lepchas can continue to thrive even against the with sacred natural phenomena in these areas, such as an
ever-increasing pressures on their livelihoods and cultural enormous cedar tree (Cedrus deodara) with a trunk over
practices. 50 feet in circumference, high up in the Parvati valley in
Himachal Pradesh, North-western India. Villagers believe
this tree to be over one thousand-year-old and consider
Sacredness and bioculture
it to be the village Devta tree, dedicated to the Indian
Bioculture denotes an interconnectivity between human God Shiva. I encountered several sacred trees and forests
behaviour and biodiversity. Biocultural values are often dedicated to Devta in many parts of the Kullu-Parvati val-
deeply rooted in the belief systems of many indigenous ley in Himachal and in Sikkim. Many of the local people
communities where species or groves are considered sacred, believe every sacred tree and forest has a guardian deity or
and thus protected. I have had my own close encounters a protector (‘Devta’ is an umbrella Hindi word in Himachal
 BIODIVERSITY   217

meaning ‘protector guardian’). In 2016, the Government 77 ailments (Badola and Pradhan 2013). Whereas, in the
of Sikkim declared over 50 trees (above 20 feet in girth) as Rangit valley (south Sikkim), Lepcha, Bhutia and Nepalese
‘Heritage Trees’ in the state, uniquely acknowledging their communities combined use 45 species to cure 20 diseases
biocultural significance. The Kabi Sacred Forest Grove, the (Idrisi, Badola, and Singh 2010). In rural Sikkim, occasional
biggest (over 300 ha) in north Sikkim, signifies the cultural consumption of wild animals (Asian Black Bear, Ursus thi-
bond between indigenous tribes (Lepcha and Bhutia-then betanus; Bengal Fox, Vulpes begalensis; Central Himalayan
Tibetans) who had sworn in 1268 to always maintain a Langur, Semnopithecus schistaceus; Himalayan Crestless
harmonious relationship and projection in the hidden val- Porcupine, Hystrix brachyura; and Hodgson’s Giant Flying
ley (Figure 6). Such cultural places offer refuge to many Squirrel, Petaurista magnificus) for medicinal purposes is
keystone and rare or threatened species which are con- also reported (see O’Neill et al. 2017). The above figures
sidered to have both great ecological and cultural signifi- suggest that a single community may have better practices
cance (Figure 7). Kabi grove has over 250 plant species; the of biocultural knowledge above a mixed societal set-up.
prominent are Betula cylindrostachya, Castanopsis hystrix, From exploring all available biocultural literatures, the
Cinnamomum sp., Cryptomeria japonica, Daphniphyllum first being published during the 1840s, Sikkim emerged
himalyense, Engelhardtia spicata, Machilus edulis, Michelia as a biocultural hotspot for 1128 ethnomedicinal species,
cathcartii, Prunus nepalensis, Quercus sp., Spondias axil- primarily wild or wild cultivated and native, and relating
laris, Viburnum erubescens and over 50 medicinal plants. to six of the 32 identified ethnic communities (O’Neill
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Amongst faunal elements, black bear, monkeys, jackal and et al. 2017). However, for Sikkim, the period between
various small mammals can be encountered in and around 1990 and 2016 displays publication of about 87% of all of
these groves. From a biodiversity conservation point of recorded biocultural studies, indicating explorers’ growing
view, most of the temples and monasteries of Himachal interest in recent times. Using a hundred-meter altitudinal
and Sikkim have their own sacred forests with guardian resolution for biocultural hotspot modelling, this study
deities. highlighted the highest records of culturally important
The seasonal migration of sheep grazing in winter to species outside protected areas (PAs; covering 37% of the
higher altitudes and in summer back to the lower val- geographical area of Sikkim). That means areas beyond
leys in Himachal Pradesh has been a traditional practice, PAs may be potential biocultural refuges.
which is strongly linked to the sustainable use of high
altitude meadows and the continuation of successful bio-
Epilogue
cultural practices. Between 1994 and 2004, during a series
of camping trips with some of the migratory sheep grazers It is imperative that an understanding of biocultural
along the high-altitude meadows in the Parvati valley, I knowledge is integrated into policy-making. Much of this
realised that the ecosystem functionality is not going to knowledge contains the secrets behind how communities
get compromised if grazing is practiced in a controlled have responded and adapted to various environmental
manner with limited numbers of sheep. changes in the context of climate change and globalisation.
For any landscape, whether a localised small community
or a big landscape across political boundaries of states or
Ethnobiology and biodiversity conservation
nations, biocultural knowledge is an essential and instinc-
Many species of ethnobiological importance are directly tual part of its survival and culture. Fortunately, there is
linked to human survival. Integrating ethnobiological a shift towards accepting the importance of biocultural
knowledge to ecological knowledge can be an effective knowledge where international programmes such as the
tool for biodiversity conservation for successful landscape UNESCO World Heritage List for Cultural landscapes
management. In many parts of the world, especially the are integrating this way of seeing into their protection
Himalayas, ethnobiological knowledge as a body of work policies. It is further encouraging that, worldwide, many
and research is often underutilised and has often-frag- organisation and universities have started taking up bio-
mented accounts in disparate sources (O’Neill et al. 2017). cultural diversity as an important component of the envi-
From my personal experiences in Himachal and Sikkim, ronmental study syllabus. There are in fact some silver
I have observed different ethnic/tribal communities hold- linings on the horizon.
ing rich biocultural traditions (Figure 8). For example, the
Lepcha tribe (as described above) traditionally use 118 eth-
Disclosure statement
nomedicinal plant species curing 66 ailments (Pradhan and
Badola 2008) and the Limbu tribe use 124 plants, curing No potential conflict of interest was reported by the author.
 218   H. K. BADOLA

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