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Zeitschriftenartikel zum Thema „Lepcha village in Dzongu“

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Veröffentlicht am 18. Mai 2024

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1

Lepcha, Reshma. „Hydro Power Projects Induced Conflict: A Study of Lepcha Community of Dzongu“. International Journal of Research in Engineering, Science and Management 4, Nr. 1 (20.01.2021): 72–81. http://dx.doi.org/10.47607/ijresm.2021.469.

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In pre-era, many tribes reside in a small kingdom of Eastern Himalaya. Lepcha or Rong as they like to call themselves are the indigenous inhabitant of Sikkim long before outsiders namely Tibetans, Nepalese came to the land. Sikkim merged with the Indian Union in later half of the 20th century, May 16th 1975 to be precise. Unlike other ethnic groups, Lepcha claim themselves as an indigenous inhabitant of Sikkim. A land in Dzongu is treated as sanctity by Lepcha people but today the same land has been used for other purposes. Major effect of the hydel project can be divided into four sub sections namely, local, state, national, and the impact at the international level. However, the initiation of mega hydel project passed by Government had infringed its own declaration of Dzongu as reserve area. Simultaneously, the impact of modernization agents on Dzongu is bigger and also a complicated issue which led to the debate between insider and outsider in one hand and Affected Citizen of Teesta (ACT) verses state government in the other hand. Similarly, there are various theoretical strands which can lead to understand the basic nature of development conflict. Theoretical framework: There are relative deprivation theory which explains major term like exploitation and deprivation. The line of thought is simple here that deprivation leads to exploitation which again leads to awareness of a group, who in turn mobilize themselves to achieve the set goals of social change. Methodology: The data source for this paper is from both the primary and secondary sources generated during field investigation. Extensive field study with in-depth interview has been carried out, with the help of questionnaire in the region and outside. This present paper highlight on the Lepcha Protest against modernizing agents in Sikkim is a struggle to protect their Lepcha Identity and Conflict regarding Dzongu Reserve is a conflict between the Nature Worshipers and the Global Forces of Development.
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2

Sharma, T., S. Dahal und S. K. Borthakur. „Bamboos Diversity and its Utilization among the Lepcha Tribe of Dzongu Valley, Sikkim, India“. Journal of Non-Timber Forest Products 21, Nr. 3 (01.09.2014): 163–66. http://dx.doi.org/10.54207/bsmps2000-2014-2hlsp2.

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Dzongu valley is richly endowed with the bamboo resources and it plays an important role in socio-economy of Lepcha tribe which inhabit the valley. Lepchas are known for their skill and traditional knowledge on bio-resources. They use bamboo for construction of houses, making baskets, prayer flag pole, bow, arrow, fishing devices, house hold articles, handicrafts etc. The present paper deals with documentation of bamboo species occurring in Dzongu valley, along with their local name and traditional products.
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Pradhan, D. K., J. Ghosh, N. Lepcha, A. Nandi, D. Banerjee, M. Midday, S. Naskar und D. Maity. „New ethnomedicinal information from Lepcha community of Dzongu, Sikkim“. Exploratory Animal and Medical Research 11, Nr. 2 (31.12.2021): 179. http://dx.doi.org/10.52635/eamr/11.2.179-187.

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4

Kirkpatrick, Joanna. „A Lepcha Village in Sikkim“. Visual Anthropology 20, Nr. 1 (Januar 2007): 87–89. http://dx.doi.org/10.1080/08949460601064580.

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Bhasin, Veena. „Settlements and Land-Use Patterns in the Lepcha Reserve-Dzongu Zone in the Sikkim Himalaya, India“. Journal of Biodiversity 2, Nr. 1 (Juli 2011): 41–66. http://dx.doi.org/10.1080/09766901.2011.11884728.

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6

Bhasin, Veena. „Settlements and Land-Use Patterns in the Lepcha Reserve—Dzongu Zone in the Sikkim Himalaya, India“. Journal of Human Ecology 1, Nr. 3 (September 1990): 227–48. http://dx.doi.org/10.1080/09709274.1990.11907678.

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7

Lepcha, S. R. „Ethno-veterinary practices by the people Lepcha Primitive Tribe living in the Dzongu Tribal Reserve Area (DTRA) in NorthSikkim, India“. Pleione 14, Nr. 1 (30.06.2020): 071. http://dx.doi.org/10.26679/pleione.14.1.2020.071-082.

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8

Pradhan, Jelina, und Upendra Adhikari. „Development as Erasure and The Politics of Protest: A Study of the Lepcha Protest Against Dzongu Hydel Project in North Sikkim“. Quest-The Journal of UGC-ASC Nainital 5, Nr. 1 (2011): 15. http://dx.doi.org/10.5958/j.0974-5041.5.1.002.

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9

Rai, Peter. „Social Change in Sikkim in its Historical Context“. IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 15, Nr. 2 (06.06.2019): 27. http://dx.doi.org/10.21013/jmss.v15.n2.p2.

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<p>Sikkim is a land of myths, who has lost the pre-historic written documents but has left with the remarkable mystery of the country. Sikkim was sparsely populated and rich in natural resources including a large number of flora and fauna. There are three major ethnic communities, Lepchas, Bhutias and Nepalis inhabiting in the country. In the early period, Sikkim had a gigantic physical structure from the Himalayas to the plains. Earlier, the Tibetan called the territory of Sikkim as “Denjong, Demojong, and Deoshong, which have the same meaning as “Valley of Rice”. There is another myth, that, the first Tibetan king had made a palace in Rabdenchi, at that period of time the Limbo community people called the palace as “SU- HIM” which meaning as “New Home”. Another myth tells that in early days the Lepcha head married a Limbo girl from Limbuwan, and when she went to her father’s house, she told the people of the village that she had came from ‘Su Him’ or ‘New Home’. Later on, the Nepalese called it as ‘Su Khim’ instead of ‘Su Him’ but the advent of British in India, who could not pronounce the word ‘Su Khim’ and called it as ‘Sikkim’. That was the last change in the name of the nation for forever.</p>
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Okopińska, Anna. „Himalaje Sikkimu własnością ludu Lepcza“. Góry, Literatura, Kultura 14 (18.08.2021): 299–314. http://dx.doi.org/10.19195/2084-4107.14.21.

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Lepchas are an indigenous people inhabiting the foothills of the eastern Himalaya. Their myths and narratives provide evidence that they belong to this land, and had not migrated from any other region. Presently the Lepchas reside in remote Himalayan valleys, where they were gradually driven by successive waves of immigrants from Tibet, Nepal and West Bengal. Lepchas are intrinsically devoted to nature. The rivers, lakes, rocks, forests and all animals seem to be sacred to them. They worship the Himalayan peaks towering over their villages. Every clan has his own sacred mountain and lake. The most important goddess is the mighty eight-thousander peak of Kangchenjunga that is clearly visible from every Lepcha village. Lepchas believe that their ancestors were created from the snows of the Kangchenjunga. Now, they are living together with gods in the Mayel Lyang — the mythical paradise hidden somewhere on the slopes of the mountain, inaccessible for mortal beings. Over the generations, the Lepchas have accumulated an extraordinary amount of knowledge about the climate, meteorological phenomena, geography of the region, and agriculture on steep slopes. These people fulfil their needs with natural resources as well as the help of hard work, and have great care for nature. Lepchas know all the animals and wildly growing plants there, and their rich language has names for even the smallest of them. The most impressive is their adaptation to life in extremely difficult geographic and climatic conditions with the constant risk of earthquakes, floods and landslides caused by heavy rainfalls of the monsoon season. Their farms are small and modest, but well adapted to those threats. Family and clan ties are very strong. They help each other with houses construction, sickness care, and agricultural harvest. Lepchas do not care for material goods and despite extremely difficult conditions they are happy and content with their life. Their attitude towards life may be an inspiration for us, inhabitants of the “first world”, addicted to consumerism and materialistic values.
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11

Little, Kerry. „From the villages to the cities: the battlegrounds for Lepcha protests“. Transforming Cultures eJournal 5, Nr. 1 (22.06.2010). http://dx.doi.org/10.5130/tfc.v5i1.1579.

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Lepchas are the Indigenous people of Sikkim, a small Himalayan state in north-east India. They are known for their deep knowledge of botany and ecology; their close connection to their landscape has been acknowledged and admired for centuries. Their feeling for nature and reluctance to accept change to their sacred landscape, contributed to a protest movement to stop the development of several mega hydro-electric projects inside the Lepcha Dzongu Reserve in North Sikkim. The Lepcha activists’ battle to stop the hydro projects started in Dzongu villages in 2003 and relocated to the capital of Sikkim, Gangtok in June 2007. Bhutia-Lepcha (BL) House, a worn out building on Tibet Road in Gangtok became the site of their flagship protest, a relay hunger strike which ran for close to two and a half years. The protest also extended to the Lepcha enclave in neighbouring West Bengal and the city of New Delhi where the activists spread their protest narrative to the wider Lepcha community, NGOs and the Indian Central government. In 2008 the Lepcha activists, aware that they needed to re-engage their community, started to shift their campaign back to the villages. This paper analyses the Lepcha protest narrative, contextualising it in terms of cultural heritage and contemporary political economy. It evaluates the protest group’s strategic use of both rural and urban settings to strengthen the impact of their campaign.
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12

Thapa, Manisha, und Pinak Tarafdar. „Impact of Religion on Traditional Health Care Practices Among the Lepchas of Upper and Lower Lingthem of Upper Dzongu, Sikkim, India“. Contemporary Voice of Dalit, 26.03.2021, 2455328X2199571. http://dx.doi.org/10.1177/2455328x21995711.

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In all cultures and regions, the concept of health varies, based on the type of environment and prevalent sociocultural traditions. The present study is conducted among the Lepchas of the village of Lingthem divided into two sectors—Upper and Lower Lingthem, Upper Dzongu, North Sikkim. This population comprising Buddhist Lepchas residing away from the mainstream through poor infrastructural facilities still maintain ethnomedical health care practices without influence of major Indian healing systems. Living in the area of Dzongu exclusively inhabited by Lepchas revival of ancient cultural practices is evident among Lepchas of Lingthem. The structure of religious beliefs prevalent among the Lepchas, including traditional animistic as well as Buddhist practices, greatly influence forms of treatment sought for specific ailments. Even today, the use and maintenance of traditional health care with syncretized Buddhist religious belief among residents of Lingthem act as a vital source for understanding the influence of religion on traditional health care practices. Despite the presence of a few modern health care agencies, the traditional treatment of Bongthing (Lepcha shaman) and Buddhist monks remain widely popular as primary means of health care.
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-, Bishwas Mani Rai. „Examining Transformation in Lepcha Culture and Language within Dzongu, Upper Sikkim: A Reflective Analysis“. International Journal For Multidisciplinary Research 6, Nr. 1 (11.02.2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i01.13333.

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The Lepcha tribe, the oldest and first reported in Sikkim, India, predominantly resides in Dzongu valley, officially designated as a reserve for the Lepcha community. Nestled alongside the Khangchendzonga Biosphere Reserve in the north district, Dzongu is renowned for preserving the rich cultural heritage of the Lepchas. Given the ongoing impact of globalization on cultural and economic dynamics, there is a pressing need to document the cultural diversity of the Lepcha community. Recent observations regarding the diminishing influence of the Lepcha language within the community highlight the necessity for a closer examination of the Lepcha speech community. This paper delves into the socio-political dimensions of Lepcha life and their implications for language and culture in Dzongu valley. By analyzing indicators of language maintenance and shift, this study aims to elucidate the direction in which the Lepcha speech community is heading, amidst changing socio-political landscapes.
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14

Pradhan, Bharat K., und Hemant K. Badola. „Ethnomedicinal plant use by Lepcha tribe of Dzongu valley, bordering Khangchendzonga Biosphere Reserve, in North Sikkim, India“. Journal of Ethnobiology and Ethnomedicine 4, Nr. 1 (01.10.2008). http://dx.doi.org/10.1186/1746-4269-4-22.

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15

Bhattarai, Bhattarai. „Socio-economic impact of hydropower projects in dzongu region of North Sikkim“. Global Journal of Sociology 5, Nr. 1 (16.11.2015). http://dx.doi.org/10.18844/gjs.v5i1.79.

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<p>The increasing global demand for energy combined with the ongoing quest for clean, renewable energy has been a topic of perceived interest among countries of developed and developing world. Construction and operations of dams have always been associated with changes in the physical, biological and social environment. No doubt electricity generation is the need of the hours for development, but the large projects do involve the submersion of large track of land and the displacement of people. Socio-economic and cultural impacts arising from project construction and environmental transformations are rooted in the complex interactivity between social and biophysical environments. Human communities are integral components of their environment as well as potential agents for environmental change. Hence environmental changes in settled areas are often profoundly interlinked with subsequent changes that occur within society. This paper focuses on the impacts of Hydro-electric power projects in the Himalayan region of Sikkim with special reference to the Dzongu which focus on demographic and Socio-economic changes. While benefits such as employment have accrued to the rural community from these economic development projects, changes in land use and in people’s occupations may have adverse impacts on their future livelihoods. The interests of local must be listened to and taken care of during the planning and the policy makers must adopt a model or strategies so that the impacts and effects of such type developmental activities can be minimized and local people who are living in the vicinity as well as who have sacrificed their belongings. To maximize the positive impacts and mitigate the negative environmental, social and economic impacts, sustainability of water resources projects is required.</p><p>Keywords: Dzongu, Hydropower, Lepcha, Sikkim, Socio-economic impact.</p>
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