Seeds of Disaster

Sen, Bandhudas. "The Green Revolution of India". Halsted Press: New York. 1974. Print

Sen suggests that the purpose of this book is to present a balanced appraisal of the changes produced by high-yielding crop varieties known as the Green Revolution. "What some have  chosen to call the seeds of change, others have chosen to call the seeds of disaster." This book goes on to place a balanced view on the achievements and failures of the Green Revolution. This book will be beneficial in understand how the Tibetan refugees originally were caught up in the Green Revolution and then following the Dalai Lamas direct statement of living organically. It will help me to understand why some believed it to be beneficial and others 'disaterous'.

Plant Monographs

Kriechbaum, Kletter. "Tibetan Medicinal Plants". Medpharm: Boca Raton, Florida. 2001. Print.

The author gives a brief history of Tibetan medicine, medicine in exile, diet, plants, and fundamentals of collecting, storing and using the plants. Kriechbaum goes on to give plant monographs of over 50 medicinal plants. This article will be very benificial in finding out the uses of various medicinal plants and Tibetan medicine in excile as it applies to my Cultural History of Medicinal Plants in Bylakuppe, India.

Priciples of Tibetan Medicine

Bradley Tamdin Sither. "Principles of Tibetan Medicine". Thorsons: Hammersmith,London. 2000. Print

This book provides an introduction into Tibetan Medicine starting with the history of Tibetan medicine, the sciences of healing (gso-ba Rig-pa), and the theory of Tibetan medicine. The author then explores causation of illnesses, common diseases and illnesses, methods of diagnosing and then techniques. This book will be very beneficial to my History of Medicinal Plants in Bylakuppe India class because it will briefly cover most of the topics I need to explore for the class. It will prepare me for what I observe in India.

In the Field

Class this last period was very beneficial,  or at least I can see where it will be beneficial for preparing for the field. My original worries were whether it would be a good part of farming season, whether the Tibetan refugees would want a woman observing them and if we could find a host family for my husband and I. Now most of those worries are taken away. Prime farming is from May to September, Mr. Damdul has opened the gate to sharing farming information with me when I arrive and we already have arrangements with a host family. I find myself more concerned with dealing with the culture shock of when I first arrive in Bylakuppe. Luckily I have a pretty social husband so that will make it slightly easier but there is still the thoughts of being thousands of miles away from everything I will have known. Another worry for me is finding a translator when and if I find it necessary. Are there going to be very many Tibetan refugee women with the time to translate for me if I need to talk to individuals who don't speak english and how long is this going to delay starting interviews? Lastly, one of my many other concerns is where I will fit into the community? How will they percieve me? In Malcomns case it was his host family just said that is isn't doing anything. I hope that I will not be seen that way and if it is I hope that I can understand the concept of nothingness in the culture. There are many things to worry about (i.e. robbed) particuarly the thing I mentioned above but I also realize there is a time to just recognize possible diffculties and just work through them.

Indian Agriculture

Ray, Shovan. "Handbook of Agriculture". Oxford Univeristy Press. 2007. New Delhi, India. Print

This book overviews economic policies, agriculture and environment, agriculture and poverty reduction, food security and food demand, changing agrarian and rural systems. By reading this book I will be able to better understand Indian influences on Tibetan agriculture and the changes of agriculture in India. It will help me know what to expect as far as climate and farming systems.

My Bylakuppe Gatekeeper!!!!!

After contacting the Himalayan Institute on facebook and having them refer me to a guy, Mr. Abella, the manager of Global Humanitarian projects for the Himalayan Institute, and then he referring me to Mr Damdul, manager or the Organic Research and Training Center in Bylakuppe, I finally made my first Tibetan contact. After writing a brief email explaining that my husband and I are going to Bylakuppe for the summer for me to study agriculture and him music I received the most exciting response, if only I had this response earlier. He kindly explained the need for a Protected Area Permit, which I already knew about, and strongly suggested that the information listed should be for religious purposes in order for the Indian Government to pass it easily. More importantly, Mr. Damdul happily shares that they are more than willing to share information they have learned and experienced with organic farming and that maybe they can learn from me as well. I don't know if I will have much to share as I will be able to use my time to volunteer for them and learn from them. I did send a letter back of gratitude and asking a few more questions about volunteering for them bu I have yet to receive a response.

Having a gatekeeper is comforting. I now know that I will have at least some kind of access to farming information and very important information that is. This organization, the Organic Research and Training Center, is becoming more and more important as I see how much they have helped the community just by teaching the people farming techniques. Once I arrive in Bylakuppe I plan on making contact with Mr. Damdual and going on with my project from there.

Social Situations

We (my husband and I) have a place to live, I have possible contacts or gatekeepers, possible social situations and only 48 days until I get on a plane and begin building rapport with these gatekeepers and possible actors in these social situations.  It hit me in the last class period that although we organized actors, location, and activity into a social situation these are real people, real locations, and real activities that I will have more than just a research attitude for the people and location , as it is now, but I will have real emotional connections and relationships with the place and the people. As time to leave approaches I think of how I will build rapport with the people.

 I realize that  most relationships will be built through my host family and my gatekeepers I get in contact with but obviously it will be more than just that. I will come to know and build relationships with people in the community and I hope those relationships will spread. I expect that those relationships will start with my host family and the people I farm with but I don't know where it will go from there. It could be with nuns in the monestary, it could be with people I meet in the markets, in could be with students who I would love to know more about. I am sure that as I play sports with those on the field and ask families about their family tree that I will certainly begin to know individuals in the community and I can't wait to experience that.

I am excited to get there and buy clothing suitable for the culture --  To wear the married women attire and to know what is customary verse popular, and what is casual verses formal. I am excited to have the people teach me about their culture.

Transformations of Tibetan Medicine

Janes, Craig R. "The Transformations of Tibetan Medicine". Medical Anthropology Quarterly. 1995. 9(1): 6-29

This aritcle presents a cultural and historical analysis of 20th century Tibetan medicine. While Tibetan medicine has acceeded instituational modernitity through transformations in theory, pactice and methods for training they have not yielded completly to the Chinese state moderization policies. This article will be very benificial in writing my preliminary report for my Cultural History of Medicinal Plants in Bylakupe paper. I understand that practices and methods do change with time and this paper will be able to outline this for me.

Ethnomedicine in Nepal Districts

Kunwar, Ripu M; Nepal, Bal K; Kshhetri, Hari B; Rai, Sanjeev K; Bussmann, Rainer W. "Ethnomedicine in Himalaya: A Case Study From Dolpa, Humla, Julma and Mustang Districs of Nepal". Journal of Ethnobiology and Ethnomedicine. 2 June 2006. 2:27.

This paper dicusses the importance of plants as medicine. The practice of traditional medicine has not diminished in recent times for this reason the author documents plant species in Dolpa, Humla, Julma and Mustang. This be benificial to my project to help me understand the Tibetan medical practices and also in understanding tradtional medicine as a part of Tibetan culture for my History of medicinal plants class.

Natural Medicines

Men-Tsee-Khang. “Herbal Product Research Department”. Men-Tsee-Khang: Tibetan Medical and Astrological Insitute. 2010.

The purpose of this paper is to preserve and promote the use of natural medicine. New products are blending modern methods with Tibetan Tradition and natural ingredients. This article can help me in understand modern and traditional medicine for the purpose of my Cultural History of Medicinal Medicines class that I will be taking while in Bylakuppe

Gatekeepers

As part of my journal today I decided to find some people to contact in Bylakuppe that could help me find an opportunity serve on the farms. Though many of the email address I found were old I did find a few that may be able to help. One of the organizations I emailed was the Himalayan Insitiute. They are based in Pensyvaniya but have helped in several Tibetan communities all over India, particularly Bylakuppe and Rabgayling. One  of there projects is to build trees to help return chemically damaged soil to its organic state.


They have also played a part in helping diversify crops on the plantations. I hope that by contacting them I can find more specific information out about where I can help on these diversified plantations and that they can help me contact individuals that can build my rapport in the community.

One of the other organiaztions I contacted was the Bylakuppe Settlement office which is connected to the Central Tibetan Relief Commitee. They play a  key role in training and demonstrating orgainc farming  in over 10 Tibetan Refugee communities. "In each settlement one or two agriculture extensionists organize trainings and assist the farmers to adopt several organic techniques, which include both traditional and modern practices.

• Soil fertility is maintained by appropriate crop rotation, green manures, cover crops, application of compost, vermicompost, biofertilizers, and traditional preparations like jeevamruth and panchagav.
• Pests and diseases are controlled through the application of home-made leaf extracts, integrated by purchased biopesticides whenever necessary.
• Biodynamic methods have been introduced and are increasingly popular among farmers."http://ctrc.tibet.net/agriculture.html

As I get in contact with these different organizations I can a hoping I can gain access to farms in Bylakuppe and individuals that I may interview. I want to gain rapport with  the Tibetan refugees so that I can become involved in farming in Bylakuppe. As I gain more and  more contacts I can recieve access to the farms thourgh gatekeepers.

Pushed to the Limits

Free Tibet. "Pushed to the Limits".  Charles Square, London. 1 October 2009. p 1-8.

This article examines and refutes the claims by the Chinese government That Tibetans have largely benefited from the governments policies and booming Tibetan economy. They refute by saying that although everything is growing economically they are not being the ones benefited. The Tibetans  are at an educational disadvantage leaving Han works to complete with them. The Chinese workers take advantage of their education, Chinese language fluency and business culture, to gain the higher wage jobs in the Tibetan economy. This article was very bias.

Project Background

As part of my project in India I had to research background information to purpose why my project would be beneficial. A I wrote it really made be begin to think about the how I am going to approach asking my questions. Using my annotated sources I was able to come up with the following: 

“The Tibetan culture will never die,” says Collen McKnown, an avid researcher and journalist for the Tibet Post International (McKnown. CST. 2011). In 1959 the Dalai Lama and tens of thousands of Tibetan citizens fled to India to escape the Chinese invasion (United State Bureau of Citizenship and Immigration Services. 2003). Previous to moving to India, the Tibetan people’s main industry was animal husbandry and herding.  Now that Tibetan citizens no longer have the expansive land required for herding they have had to learn how to farm on the limited land offered by the Indian government.  I propose to study this transition- study how Tibetan refugees have learned to farm on India’s soil.

In Tibet families were able to provide organic crops for their own family. Though the plot of land was modest they were able to have a well balanced diet based mainly off of meat then followed by barley and seasonal crops. In India land is more space than in Tibet so the Tibetan refugees had to accommodate to farming on little land. At this point they were still farming organically as they had done in Tibet. In the 1960’s and 1970’s the green revolution began in India and the Tibetan communities caught on as well. Fertilizers, pesticides, irrigation and high-yield seeds became popular because the amount of crops that could be harvested and exported. In 2002 the Dalai Lama made a statement encouraging a balanced and healthy diet (Central Tibetan Administration. 2012).  The objectives of Dalai Lama’s organic farming policy as stated by the Federation of Tibetan Co-Operatives in India Ltd. is as follows:

• “To protect, preserve and rejuvenate the environment and biodiversity.
• To offer assistance and support to the international movement against consumerism. More specifically by persistently opposing the use of chemical fertilizers, pesticides, herbicides, hybrid and genetically engineered seeds, etc.
• To make future Tibet is a storehouse of organic grains to the rest of the world.
• To achieve sustainable livelihood in the Tibetan settlements in India by turning the present agriculture land holding into a source of sustainable income generation.
• To achieve in making organic farming, animal husbandry and other allied activities as remunerative opportunities. Thereby we can encourage the educated Tibetan youth to live in settlements.” (Federation of Tibetan Co-Operatives Ltd. 2009)

Bylakuppe has taken these objectives seriously and started to apply them to the community almost immediately. In 2002 the Tibetan Farm Project, an 80 acre plot of land dedicated to farming, transitioned to completely organic farming because of the Dalai Lama’s call to produce healthy organic food just as they did in Tibet. Bylakuppe is the largest Tibetan refugee settlements in India and is the sixth largest organic farming community in India(Federation of Tibetan Co-Operatives. 2009). As part of my study I would like to learn how they made the adjustment from the green revolution to being an organic farm.

The Organic Research and Training Center in Bylakuppe has played a key role in educating the community about organic farming.  They have trained Tibetan exiles on the Tibetan Farm Project to rotate crops, create natural composts, and construct proper irrigation systems utilizing India’s vastly different environment (Himalayan Institute. 2011).  While all this talk of organic farming, pesticide free, and feeding the whole world is great talk there are still many concerns and problems that have to be confronted. Lobsang Chodack, a family farmer from Mundgod (the largest Tibetan organic farm community), emphasizes his concerns with organic farming stating that it requires more paid help to take care of the farm and much less product is produced than from fertilized farms. In order to maintain his organic farm teak trees must surround his farm in order to keep the cows out; the soil must be a mixture of 5kg cow dung, 1kg cow urine, and 1 kg jiggery to detract pests and still pests attack his crops somehow (McKown. Mundgod’s Tibetan Farmers. 2011). Chodack shows that on his farm alone he is confronted with three specific challenges that conflicts with the Tibetan organic farming objectives. First, he is not producing a large enough crop to contribute to the storehouse of organic grains for the world. Pests are invading his crop causing  small harvests. Secondly, because pests still invade his farm even when using natural pesticides it makes it difficult to remain resistant to chemical fertilizers and pesticides because it is either lose your whole harvest or use fertilizers. Lastly, since Chodack needs extra assistance on the farm resist the pests it does not provide a sustainable income due to the loss of income to pay for the helpers. As a result of all this Tibetan youth do no find farming as a sustainable enough income to remain on the settlements (McKown.CST. 2011). Although this is in different community, I expect similar problems to be occurring in Bylakuppe. In interviewing farmers I would like to know the depth of these problems on an individual and societal level and also learn if there are other challenges specific to Bylakuppe.

      Stu Nicholls reports a brief history of Bylakuppe in which he discusses the difficulties of sustaining a family solely off of farming. Most original families have a small crop of land for agricultural use but due to the lack of irrigation facilities families have to engage in other activities such as trading, restaurants, shop keeping, etc. (Nicholls. 2011). To help with sustaining farms in Bylakuppe the Dickey Larsoe Co-operative Society Ltd. was installed to help with loaning seeds, fertilizers, urea, and other agricultural inputs on a credit basis. As a result the farmers are obligated to return agricultural products to the Dickey Larsoe Co-operative Society Ltd. warehouses where they can sell the products to open markets for gain. There is lack of further information on how this cooperation is currently being used. I hope to find out more information while I am in India.

 The growing concern among the younger generations of Tibetans in Mundgod is that farming is no longer a profitable occupation as exemplified by Chodack. As a solution the Central Tibetan Administration advises farmers to farm cash crops such as alphonso mango, coconut, cashews, and amla to boost farmers’ gain. Still young Tibetans desire to grow up and become doctors, nurses, and dentists which puts the older generation of Tibetans in fear of their children forgetting their culture (McKown.CST. 2011).

            Though there have been many implemented plans by the Dalai Lama, the Central Tibetan Administration, and the Federal Tibetan Co-Operative there are still many struggles with adapting. By going to Bylakuppe, a prime opportunity for interviewing and observation, I will be able to interview individuals like Chodack so see their experiences and how they have progressively learned and become better at their trade. By observing and meeting the the Organic Research and Training Center I hope to be able to assist in their objectives in training and assisting individual farms and farmers produce a good harvest that can sustain themselves. I also plan on looking at the Dickey Larsoe Co-Operative Society to observe how they are benefiting the community and expanding the farming community. Through each of these ideas I propose to observed how the Tibetan Refugees have adjusted and learned to farming on India’s soil.

Works Cited

United States Bureau of Citizenship and Immigration Services. India: Information on Tibetan refugees and settlements, 30 May 2003, IND03002.ZNY. < http://www.unhcr.org/

refworld/docid/3f51f90821.html>. Accessed 24 February 2012

Xu, Jianchu; Yang, Yong; Li, Zhuoqing; Tashi, Nyima; Sharma, Rita; Fang, Jing. “Understanding Land Use, Livelihoods, and Health Transtion among Nomads: A Case of Gangga Township Dingri County, Tibetan Autonomous Region of China.” EcoHealth. 5,104-114 (2008).

 Federation of Tibetan Co-Operatives. Untitled Document. 2009. <http://www.ftci.co.in/

consolidated-information-on-15-member-coop-socities.htm>. Accessed 20 February 2010.

Central Tibetan Administration. Department of Home: Central Tibetan Administration. “Agriculture: Tibetan Organic Farming.” 2012. Web. 10 January 2012. http://ctrc.tibet.net/agriculture.html

Federation of Tibetan Co-Operatives Ltd. Tibetan Organic. 2009. <http://www.ftci.co.in

/F41923/tibetan_organic.html>. Accessed 20 February 2010.

Himalayan Institiute. “Bylakuppe Settlement.” 2011. <http://www.himalayaninstitute.org/

            humanitarian/tibetan-settlements/bylakuppe-settlement/>. Accessed 19 February 2010.

McKown, Colleen. “Mundgod’s Tibetan Farmers on Organic Methods and the Monsoon Pattern”. The Tibet Post International. 29 Sept 2011.

McKown, Colleen. “CST Pricipal and Students on Changing Times, Tibetan Identity”. The Tibet Post International. 26 September 2011.

Nicholls, Stu. Central Tibetan Admistration: Department of Home “A Brief Story of Lugsung Samdupling, Bylakuppe, Karnataka State.” 2011. <http://ctrc.tibet.net/

settlements/india/south/lugsam.html>. Accessed 20 February 2012.

http://tdlsociety.com/tractor_Section.aspx

The Green Revolution

International Food Policy Research Institute. “Green Revolution: Curse or Blessing?” Future Havest Center. 2002.1-4.

For centuries there had been no advancements in agriculture but in the 20^th century made massive public investments in modern scientific research for agriculture. This period of agricultural advancement became known as the Green Revolution. This period benefited the poorer population dramatically. It made jobs increase, lower food prices, and increased migration opportunities. The Green Revolution offered high-yielding seeds, fertilizers, and machinery for farming. This was especially beneficial to economically struggling countries because jobs increased and products could be produced in mass amounts allowing exportation of goods.

Nutriton of Tibetan Women

Bera, Sanjuka. “Food and Nutrition of The Tibetan Women in India”.  Anthropologist (2004). 6(3): 175-180.

The paper discusses how human diet differs in quantity and composition depending on climatic regions. Most often diet depends on the variation of crops in season but interestingly enough sometimes it is based on dietary habits. By looking at nutritional status, observing intake of nutrients with its utilization, you can identify individual or regional risks due to malnutrition. Bera looks at Tibetan refugee women to examine food habits and nutritional status by recording quantity of food consumed.

Celiac Disease vs. Tibetan Staple Foods

Growing up I never had any allergies or health problems until I hit 18. I was working at Marie Calenders where I would eat a piece of toast everyday which shouldn't have changed anything because that is probably what I would have eaten at home. As a few months went by I go really sick. I was constantly tiered, I experienced extremely irregular menstrual period, and I was very weak. After 1 month of doctors visits I realized that I had celiac disease.

My dad and a couple great aunts and uncles have it but I never dreamt that I would have it. I was never officially diagnosed with it because I decided that paying hundreds of dollars to see an experienced pathologist was not worth the price. I feel perfect when I am on the diet but the moment I eat gluten I am tired and restless.

When I went home this last time I talked to my uncle Walter about it, who has severe celiac disease. He told me that he has been told he has it and that he doesn't. Only expert pathologists can identify Celiac Disease which makes sense why my primary care physician couldn't figure out what was going on.

I have planned many times to go off the diet but going to Bylakuppe has made it difficult. I know that if I go on the diet perfectly I will get very sick when I have to eat food in Bylakuppe. Ever since I found out the staple food of India was barley I didn't know what to do. In my research I found that Tibetan Refugee women consume approximately 477.8 grams cereal a day which consists of barley and wheat (ie. tsampa and momos). Although I may feel the effects I am hoping that by still eating gluten every once in while will lessen the effects that I feel while I am there. If at all possible I hope to remain on my diet but considering that I don't have a whole lot of choice in what my host family feeds me I doubt it will be possible. The best I can do is deal with the problem and remain on my diet when I return back home.

Tradition and Change

Allen, Tracy H.. “Tibet: Landscape of Tradition and Change”. FOCUS on Geography. 2009. 23-29

In this article the Allen explores the changing Tibetan landscape and the relationship shared between the culture and the environment. In Buddhist practice there is a deep interrelated balance between humans and nature but as modernity sets in so does a change in practice. China is compelling this change of going global. Railways are increasing and tourists are continually increasing but at the expense of tradition and the environment.

Elderly Homes

McKown, Colleen. “Tibetan Elderly from South India Share Their Stories”. The Tibet International. 13 October 2011.

                This article discusses the conditions of elderly home. It give personal experience of several individuals. They discuss that these communities are much better than they would be in Tibet. After they fled they came to India with nothing. Now that they live in the elderly homes the government provides them with a home, food, and cloths. Much of the Tibetan nomads health problems originate from lack of hygiene. They also suffer from high blood pressure and breathing issues.

Methodology

           The main goal or purpose in going to Bylakuppe India is to study agriculture and farming of the Tibetan exiles. My questions that I would like to explore are: How have the Tibetans in Bylakuppe learned to farm on India's soil? What kind of problems they have confronted (ex: pesticides and fungus)? My methodology for researching these qestions are as follows:

Plan for entry and building rapport

            Previous to arrival I am planning on contacting the Organic Research and Training Center within the Himalayan Institute and make contacts. I am hoping that they can help me with a non-profit job or refer me to other people within the community. I would like to be able to work on the farms so that I can learn how it functions and it will also help become acquainted with people I can interview.

Description of Informants

            I am planning on contacting individuals within the Organic Research and Training Center and interviewing those who are involved with its functions and teaching. I would like to interview Tibetan refugees who work on the Tibetan Farm Project, those who run the farm, and those who purchase products from organic farms.

Plan for sampling and recruitment

            I will include Tibetan refugee farmers, trainers, and merchants who work and sell organic farm products. I plan on recruiting people by building rapport in the community and being interested in what they teach me. By working on farms I hope to become acquainted with individuals who can recommend me to other individuals.

Description of Method

            As I am out in the field I plan to work on the farms and in the market. I want to observe and learn how farmers maintain the organic environment while resisting pesticides, how they prune and care for plants to prepare for a greater harvest, and how irrigation works on the farms. By learning this information I hope to build contacts and interview various individuals about how they have learned to do what they do. I also want to interview individuals that have lived in Tibet and come to India to learn how the farming industry compares and contrasts. I would like to know the struggles, how they progressed, and how they continue to advance. Through informal interviewing I hope to become acquainted with the farms and through semi-formal interviewing I would like to learn how the Tibetan refugees have come to learn to farm on India’s soil.

            A few possible interview questions include:

·         When did you begin farming?

·         What is a typical day like on the farm?

·         What parts of farming are difficult?

·         Has the farming industry changed since you began?

·         How were you taught to farm?

·         Was learning a difficult process?

·         How does the monsoon affect the harvest?

·         What seasons do you plant certain crops?

·         How do you maintain the health of the soil?

·         What do you believe your connection to the earth?

·         How important is it for you to involve your children in farming?