Phurwa Dhondup Gurung & Gang Pal
Notes on Nomad Ecologies
An interview with Tibetan writer and environmentalist Gang Pal
Images: top, courtesy of Akhu Dawa; above left, Phurwa Dhondup; above right, Kalsang Tsering
How have you been? I am happy to finally get in touch with you and grateful for this opportunity to interview. My name is Phurwa Dhondup. I am a PhD student in Geography at the University of Colorado Boulder. I do research on environment-society relations in the Himalayas, focusing specifically on the interactions between “Western” and indigenous environmentalisms. I really enjoy reading your works and listening to songs you wrote, particularly those relating to environmental issues on the Tibetan plateau. Thank you so much in advance for the time you took to answer my questions. My questions are mostly centered around your own work, particularly artistic and other engagements with the environment.
1. Can you briefly introduce yourself?
Thank you for reaching out to me. My name is Kalsang Tsering[1], a nomad from the headwaters of the three great rivers (Yellow, Yangtze, and Mekong rivers).[2] I have neither studied scientific ecology nor am I an environmental scholar.[3] I am just an ordinary nomad who loves the environment. A reason I have accepted your interview is the interest and appreciation you have shown for the modest work I have done regarding the environment. Although many connect with me in my capacity as a lyricist and writer, very few have contacted me regarding my engagements with the environment. This is quite new, and speaks to the increasing rift between the young generation and their homeland (phayul).
[1] He uses Gang Pal as his pen name.
[2] The three great rivers are Machu (the Yellow river), Drichu (Yangtze), and Zachu (Mekong). The sources of Machu are in Amdo and those of Drichu and Zachu are in Kham, the Tibetan regions of Qinghai, People’s Republic of China.
[3] Gang Pal uses the Tibetan terms skye khams, skye dngos, rang ‘byung khams, and khor yug whose translations are closest to ecology, biology, nature, and environment, respectively. However, I sometimes use the terms interchangeably to reflect the complex relationship between the natural and social which is often expressed through the Buddhist concept of interdependence (tendrel).
2. Why are you passionate about environmental issues?
My passion for the environment stems from two reasons. One, I am a Sowa Rigpa (Tibetan medicine) practitioner which requires me to closely relate to nature and its transformations. Two, I am a Drokpa (nomad) and our livelihood is dependent on the conditions of our land. We need to be aware of the changing weather patterns, grassland ecology, rainfall, and the sustenance of our livestock. Generally speaking, Drokpas have lived experiences of the environment and therefore we are more likely to care about it. I have been interested in environmental issues since I was a child, thanks to my upbringing in a nomadic lifestyle as well as due to the noble conduct of my parents who instilled those values and ethics when I was young.
3. How do you understand the environment? What is nature to you? From the Tibetan view, what is the relationship between humans and the environment?
The environment is a composite of the social and the natural. Environmentalism or environmental conservation are knowledges about and should be understood in conjunction with the specific community’s spirituality, belief systems, worldviews, and livelihood; as well as their customary, cultural, and social practices.
Tibetans’ belief in past and future lives and [the continuity of] consciousness neither stem from fear nor out of ignorance or superstition.[1] According to the Sowa Rigpa, human bodies are interdependent arising of the six elements. The father’s white element gives rise to bones and spinal marrow whereas the mother's red element gives rise to muscles, blood, the five vital and six vassal organs. Consciousness arises from one’s mind. Bones, muscles, nose and smell arises from the element earth. Blood, tongue and taste from water. Warmth, clarity, eyes and form from fire. Breath, skin and touch from wind. Cavities, ear and sound from space, and so on and so forth. The constitution of our bodies through the interlacing of causes and conditions is deeply connected to nature.
The relationship of Tibetans to the environment should therefore begin with the constitution of the life/body itself. Just like the constitution of human life through causes and conditions, Tibetans also perceive nature as constituted and equally animate/living. We recognize, for example, the presence of gzhi bdag (deities) in the mountains, klu (nagas) in waters, gnyan in the meadows, and btsan in the woods. Likewise, the concepts of bla shing, bla rdo, bla bya, bla ‘brong, and bla gyak recognize vital spirits (bla) in wood, stone, birds, wild yaks, and yaks respectively.
The constituent elements of one are dependent upon that of the others. The act of taking refuge in nature, which is rooted on the one hand in the recognition of the superiority of nature and on the other hand on our faith and commitment to its interdependent formations, distinguishes Tibetan view of the environment. Moreover, the way we are intimately bound with nature is reflected through our attitudes and cultural practices.
[1] Indigenous knowledges, particularly those that do not conform to scientific understandings such as karma, past and future lives in the Tibetan context, are often dismissed as superstitious.
4. What do you think about Western or Chinese environmentalism such as creating protected areas? What is nomad environmentalism if there is anything as such?
In many countries, the main objective of establishing protected areas and ecological villages is environmental conservation. That’s great but it is also important to think about how the systems and structures of those institutions function, as well as how or to what extent they take into account the interdependence of humans and nature. The relationship between the natural environment and indigenous life is akin to a child and mother who are intimately connected and have the immense potential to protect each other. If you think of indigenous peoples as part of nature, then you will see without doubt that they have their own knowledges and ways of living sustainably in nature which are put to test for thousands of years living in it. Indigenous peoples, whether they are farmers or nomads, have their own traditional ways of life such as subsistence farming or pastoralism. Indigenous peoples and their livelihood, knowledge, arts, and ways of conserving the environment are therefore vibrant, and inseparable from their daily life.
If humans are considered a part of nature, then indigenous peoples are vital components of it. Hence it is plainly wrong to displace them. Drawing from the lived experiences of nomads and our livelihood which is closely tied to nature, I believe it is not right to permanently alienate nomads from their livestock like horses, yaks, and sheep, as well as the grassland because they are inseparable and constitute what nature is. Instead, nomads should be taken as the experts who have deep knowledge of living sustainably in nature. Nomads are close to nature; they are indeed part of it. Histories of grasslands are therefore stories of nomads.
In the land of the nomads, mountains are adorned with magnificent labtse (cairn) for gzhi bdag and lakes and rivers are protected by fortresses of klu. Snow mountains and countless other mountain ranges called amnye (ancestors) are our birthplace and ancestors. We respect and endow the mountains and rivers with bla srog (life and spirit). Wildlife are those whose lives have been spared (tshe thar) by the ancestors.[1] The life and spirit of the nomad are intimately connected to the winged birds and dense forests, earth, stone, mountains, rocks, and other natural elements. Until recently, there were no cities and factories where nomads lived. No junk food nor processed foods. No GMOs and external medicines that create dependency. No fences. No motor vehicles. No sewers. Not even refreshing chewing gum. Whatever products we see today are new and imported, including the influence of external cultures.
Nomadic lifestyle is dependent upon and responsive to the environment. We move pastures with change in seasons. I recognize this aspect of nomad life as equal to any environmental sciences. Summer pastures, autumn pastures, middle pastures, and winter pastures represent the great wheel of interdependence, as well as the workings of causes and conditions. The nomad wisdom of respect and faith for life [both human and nonhuman] have sustained our life for thousands of years and enabled us to live in balance with nature. The benefits of such a lifeway include the balance of grasses and livestock, conservation of grasslands, regeneration of black soil, the equilibrium of the container (snod) and content (bcud), the recovery of various ecosystems, and the retention of nutrients in the earth and water, among others.
The infrastructures and material implements of nomad life also suits the environment and are indeed necessary to it. Nomad lifestyle produces little waste, making it sustainable and beneficial from social, environmental, and economic perspectives. In addition to that, nomad lifestyle also contributes towards the goal of Zero Waste. These are some of the reasons why nomad lifeway and nomad wisdom, which reflect the great wheel of interdependence, wittingly or unwittingly contribute towards environmental conservation.
Therefore, if, one day, nomads disappear, then their livestock and grassland will also diminish. When livestock and grasslands disappear, it will have adverse environmental consequences on the Tibetan plateau. The waning of nomads’ faith and respect to the law of cause and effect, our love and longing for phayul (homeland), our culture of recognizing, remembering, and repaying gratitude, and our wisdom of realizing interdependence with nature will be equivalent to the ripping off of the protective layer of the Tibetan highland, which are renowned as the water towers of the world.[2] These are the reasons why nomads are the protectors of the Tibetan plateau.
[1] Tshe thar refers to the liberation of animals. The concept that wild animals are related to ancestors reflects a broader Tibetan view which holds wild animals as the livestock of territorial deities, who are often evoked as the manifestation of Tibetan ancestors.
[2] The Tibetan plateau is also known as the “The Third Pole” or the “Water Towers of Asia” because it holds the third largest store of water-ice in the world after Antarctica and the Arctic.
5. What do you think are some of the key environmental issues or problems in contemporary Tibet?
Different questions of environmental degradation emerge from changing cultural practices and ethics. The changing environmental issues in Tibet also tie to changing relationships between the environment and society, particularly in relation to changing notions of ethics, livelihood, traditions, views of nature, relationship among humans, as well as relations between humans and nonhumans. To this end, external knowledges and cultural norms have significantly influenced existing cultural norms and ethics regarding the relationship between Tibetan nomads and the environment.
Previously, there existed no strict borders on land and resource use apart from the seasonal differentiation of pastures. There were no human or animal deaths resulting from land and water conflicts.[1] Thanks to our commitment to karma and high regard to Buddhist Lamas, we had strong bonds of trust between people and care for animals. When there is conflict, an offer of Khata [ceremonial scarf] can resolve it. We rarely worried about robberies even as our black tents lacked strong walls or locks. Deities reside in the mountains and klu inhabit rivers and other water bodies. A nomad’s character is stable and strong just like a rock on a hilltop. A nomad’s heart is open and wide just like the grassland. Drinking spring water, a nomad’s voice is clear and loud. A nomad’s temper is calm after befriending wild horses and yaks. No lying and deception. Actions to words, words to action. We had no sophisticated farming technologies. We spent our lives herding yaks. We laughed and sang from the top of mountains. We rode horses, ate dried meat, and lived in black tents. Yet we did not inflict any permanent scars on the earth.
That’s not the case anymore, however. Today, nomads have electricity, running water, and roads. We have farms and factories, sanitation and hygiene, schools, settlements, toilets, grocery stores. But we also have more infectious diseases. More chemical fertilizers in soil, and more dust in winters. The majority of nomads live in cities.[2] Although we live at the source of the three great rivers, we depend on water from taps. We buy meat as well as all kinds of packaged food. Winter and summer pastures are not separate but the same patch of land. Grasslands are divided up with fences, allocating separate pastures for each household. Fences are everywhere. Due to the fencing, the number of birds and wildlife is declining. Fences have also decreased social interactions among nomads, diminishing mutual care and customary practices. The attitude and culture of nomads have changed. No leisure and no smiles. No songs to hear. People are more individualistic and difficult to trust. Each family has a car. Countless coal factories in the mountains and the valleys. Lots of waste everywhere. So many wild animals die from starvation in the winters and spring.
Nomad Settlement Towns. Photo courtesy of Akhu Dawa
Today, the number of birds, insects, and wildlife have declined on the Tibetan plateau. There is not sufficient grassland to sustain even 50 sheep per household (compared to hundreds per household in the past). In short, the concerted killing of pikas is not different from extracting bricks from a house, both of which show the consequences of disturbing their interdependence. These are not just my opinions but reflect the observations that older nomads have shared with me. The words and concerns of nomads, which are rooted in their lived experiences, therefore deserve our close attention and measured response. Nomads are the experts of the grasslands.
Pika holes on grassland. Photo courtesy of Akhu Dawa
Fences on grasslands obstructing wildlife. Photo courtesy of Akhu Dawa
[1] For more on Tibetan range wars, see: Yeh, Emily T. (2003) “Tibetan Range Wars: Spatial Politics and Authority on the Grasslands of Amdo” Development and Change, 34 (3), 499–523
[2] For more on the resettlement of Tibetan nomads, see for example: Bauer, Kenneth, and Gyal, Huatse (editors) (2015) “Resettlement of Tibetan Nomads in China”, Nomadic Peoples, 2 (19).
6. What method or approach do you use to advance environmental protection? What kinds of activities do you do? How might they contribute to a better environmental future?
It has been over ten years since we established the NGO Zongri Eco-Cultural Conservation Association (ECC). Through the NGO, we collect and sort out waste, protect the source of rivers, run classes at schools about the basics of environment and waste management, and carry out various other activities. Further, we supplement these activities by conducting research on Bon and Buddhist philosophies of nature, Tibetan cultural knowledge of the environment, as well as various aspects of nomad life. Additionally, we do visual documentation of all kinds of wildlife and birds and try to write as much as possible about these issues. We are inspired in our efforts by the widespread initiatives of NGOs in Tibetan societies that are dedicated to environmental protection.
However, despite these initiatives [collecting and disposing waste], waste is still plentiful. It is thus important for everyone to take responsibility towards environmental conservation on their own. So personally, I stopped collecting waste in 2014 and instead came up with and followed several rules regarding my own daily life. These are: 1) Improve one’s health and reduce environmental waste by avoiding junk food 2) Reduce waste by using traditional wooden bowls instead of plastic bowls and cutlery 3) Protect wildlife by avoiding visits to animal zoos, and rescue wildlife that are trapped by fences 4) Reduce impact on global warming and save microorganisms by driving less and using more public transportation 5) Reduce waste by buying less clothes from the market 6) Avoid eating meat of aquatic and wild animals 7) Wise use of water 8) Wise use of electricity 9) Reduce use of paper 10) Decrease the use of coal at home 11) Try to consume organic food 12) Strive towards zero waste in construction work, and 13) use Tibetan medicine instead of Western medicine to remedy illnesses like flu.
I tried to organize my own lifestyle by following the above rules. This has strongly influenced my own family members and friends who are now following them. I believe individuals can also contribute towards environmental protection by changing their own lifestyles.
7. Why did you choose Arts, specifically poetry and songs, to convey and address environmental issues?
The art of writing is an exercise in relishing our minds. It has the qualities of imagination, accuracy, melody, and attraction-- all at the same time. It has the power to capture visual imagination, appeal to our senses and emotions, and to stimulate our creativities. In particular, literature can speak to readers’ emotions including happiness, sadness, attachment, and anger.
My writings, which can be classified as nature literature, are mostly on the topics of environment and ecology. My writings on ecology sometimes resemble popular science articles. Strongly influenced by critical realism, I write about the historical transformations of the environment with attention to the specificity and finer-grain analysis of contemporary social realities.
In 2017, I organized a major concert called Chu Thigs (A Drop of Water) with environmentalism as the overarching theme. Renowned Tibetan environmentalists like Hashul Tashi Dorje and Drakhyung Palsang, Sabla Drug Kyab, Namgyal from Tsongon, as well as over thirty Tibetan singers came together and participated in the concert. For the conference, I wrote several songs addressing the topic of the environment. Many of the songs have since become popular. Since then, I began to write more about the environment and phayul.
Some of the songs from the concert include:
- Gyazang Sonam Dargye— written in honor of Sonam Dargye who was murdered by poachers while protecting Tibetan antelope; his story was made into a 2004 film called Kekexili: Mountain Patrol.
- The Soaring Basis of Highlanders
- — written in gratitude to mother’s advice to her child
- — written to represent the value of the three great rivers
- My Father Earth and Mother Tser— reflections on the indigeneity of nomads. Tser refers to the immediate pastureland where nomad’s seasonally reside.
Note: This interview was conducted in written form through WeChat, and translated by the interviewer from the original Tibetan language. I would like to thank Gang Pal for taking out his time to answer my questions, and to Dr Emily Yeh for comments on the English translation/transcript. Photos courtesy of Akhu Dawa.