Tibet's Geography and Agriculture

Shen, T.H. "Agricultural Resources of China". Cornell University Press: Ithaca, New York. 1951. Print

Shen talks just briefly of the pasture lands of Tibet. He explains them as being rugged, desolate, and barren. Most of the land is wasteland and the rest is meager grazing land. There are very limited agricultural sections. Vegetables can be grown at the bases of the highlands, and barlely and grasses at higher elevations. Food produced there is not sufficent for the populations and depends to some extent on imports through caravan routes.
This kind of information is key in comparing farming in India and the changes and adjustments they have had to make to farm in India. Rain in Tibet is between 300- 600mm while in Bylakuppe it rains approximately 35in just in the summer.

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.

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.

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

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.

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.

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.

Social and Demographics of Tibetan Refugees

Bhatia, Shushum; Dranyi, Tsegyal; Rowley, Derrick. “A Social and Demographic Study of Tibetan Refugees in India”. Social Science and Medicine. (2002). 42; 411-422.

This article discusses the social and demographic characteristics of approximately 65,000 Tibetan refugees in India from data collected between 1994 and 1996. Of the 65,000 Tibetans 55,000 of them were refugees living in 37 different settlements and the remaining 10,000 were monks in the monasteries associated with these settlements. Surveillance was established through trained community health workers in house to house visits to collect data. Community health workers also conducted monthly interviews with a designated liaison monk at each monastery. Through this research it was found that new refugee immigration was little in the past 10 years but there is a steady influx of new monks in the monasteries. Age distribution in the settlements showed a prominent mode of individuals ranging from 15 to 25 years old . There seems to be a declining birth rate (16.8/ 1000) and increase proportionality of elderly.  Those that were born in India were educated through secondary schools while those born in Tibet were often illiterate. Occupations ranged from students (27%), Farming (16%), sweater selling (6.5%), and others who were too young or old to work (6.5%). Unemployment is estimated to be about 2.4%. Child vaccinations cover less than 50%. Illnesses  in the Tibetan refugee societies were characterized as diarrhea, skin infections, respiratory infections, fevers, and among the elderly death was assumed to be caused by cancer, tuberculosis, accidents, cirrhosis, and heart disease.

From this article I begin to slightly understand the social dilemmas and demographic characteristics of the individuals I will be working, living, and interviewing with. I can understand possible illness of the family, the rareness of child birth, and the occupations of those around me. I am excited to be in these communities and learn the sensitivity or openness of subjects. I want to gain a personal and emotional connection to these kind of subjects.

Neolithic Transition in the Indus Valley

Lemmen, Carsten; Khan, Aurangzeb. “A Simulation of the Neolithic Transition in the Indus Valley”. Geophysical Research Letters. 5 October 2011. DOI:10:1029

This article discusses the lack of research between the fourth and second millennium. To study this time period Lemmen and Khan investigated the precursors and rise of the Indus Valley Civilization (IVC)  through the establishment of agriculture, dense populations, and technological developments between 8000 and 3000 BC. To look at these artifacts and historical outlook they observed over 1000 archaeological artifacts.  They also simulated a picture of technology, agriculture and population developments in the IVC. The results from this Global Land Use and Evolution simulator showed that the timing of agriculture transitions fit the archaeological chronology of the Neolithic sites in Pakistan, it hints to earlier than observed Neolithization of India, the archeologically suggested South Asian agricultural complex, and there is a relationship between archeological artifact richness and simulated population density.

Although this article is historic in comparison to what I am going to be studying it is interesting for know that thousands and thousands of years ago the Tibetans were still farming, so it is a trade that has been passed on for generations as it continues to be. The artifacts show that barley was still a main crop produced just as it is today.

Preservation of Tibetan Culture

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

This article discusses the preservation of Tibetan culture with the rising generation. When Tibet was pushed into exile the Dalai Lama instated a plan with the Central Tibetan Administration (CTA)  to establish schools where Tibetan culture, language, and religion could be preserved. Looking back the CTA was a wonderful decision and made a way to establish a better system, the Central School for Tibetans (CST). Changra, the principal of the CST network for 35 years, emphasizes the importance and responsibility of the new generations to preserve Tibetan culture. Changra served in Mundgod from 2003-2005 and then came back in 2010. She noticed upon her return that students were unhappy; after talking with students, teachers, and parents she attributes this stress on teachers being too strick. Students express wanting to get away and become businessmen, doctors, dentists, nurses, etc… Though some teachers and parents take the idea of moving into India’s society as destroying Tibetan identity, Changra states that Tibetan culture will never die. The culture is so unique. Tenzin Thinley, a teacher from class eleven, reiterates that the culture is not dying. From her recent experiences at the Culture  and Exhibition Meet held at CST Mundgod dancing, singing, debates, and poetry readings were a perfect declaration of Tibetan culture continuing on.

How does this apply to the farming culture? Does this mean that young people are more rare to see in the fields? Is the rising generation really moving away and attending college? If so, do they come home on breaks and help the family or do they stay away?

Mundgod Work n' Family

McKown, Collen. “Tibetan Resident of Mundgod Settlement on Family and Work”. The Tibet Post International. 26 September 2011.

This article explores the family and work difficulties of a single family, Tenzin Choney (26). Choney’s family consists of her husband (45), uncle (95), and daughter (2). Her uncle and mother left Tibet in 1959 and came to India where Choney was born. Choney spent 4 years in the Indian Army where she trained in yoga, rock climbing and helicopter jumping but she is now a stay at home mother where she cares for her daughter and uncle. Her uncle suffers from poor eyesight and hearing which,h if they choose, could cost Rs 10,000  to fix. Her husband only makes Rs 1,000 a month through catering and food service. They say  that there are more jobs elsewhere such as Bylakuppe where Choney’s husband is from but her uncle has no desire to leave. The monsoons have been so heavy that farming is much too difficult. In the past everyone could work on the farms but now this begins to lessen.

The Central Tibetan Administration use to contribute Rs 2,000 every 4 months to help with her uncle but then stopped coming. It seems that the only way to have a financially stable home is to send someone abroad to earn a greater income but this is not a possibility for a family like Choney’s.

Although the story seemed so narrow it brought some realizations or images that I had not imagined. The article mentioned adult refugee settlement homes. I figured that all elderly lived with here family like Choney’s uncle but this is not the case. I am semi interested in how these function and work. What medicines do they take there? What kinds of food do they eat in the homes?

Also, the Idea of intense monsoons have me worried whether there will be farms for me to study and help work on.

Mundgod Tibetan Settlement

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

This article discusses concerns with farming and organic farming, the monsoon, and having the future generation continue the farming tradition. In Mundgod, a Tibetan settlement about seven hours south of Bylakuppe, there are nine camps six of which are fully organic. The Dalai Lama expresses the importance of producing organically, just like they did in Tibet, in order for good, healthy food. Lobsang Chodack from camp eight 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. 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. The Central Tibetan Administration is beginning to advise farmers to grow cash crops such as alphonso mango, coconut, cashews, and amla to boost farmers gain. There is a roaming fear that the younger generation will not keep the family tradition. The younger generations are leaving the farm to the parents care and Lobsang believes the only way to keep them involved is to gravitate towards modern technology. Lastly the monsoons of the last few years have been unpredictable so it is impossible to know how to protect the crops. My questions are if they could predict the weather how would it change farming techniques? Would location be different? Does the future generation plan on eventually continuing the farm? If so, will they continue organic farming?

Yamaguchi, Takayoshi. “Transition of Mountain Pastoralism: An Agrodiversity Analysis of the Livestock Population and Herding Strategies in Southeast Tibet, China”.  Human Ecology (2011). 39:141-145

In this paper Yamaguchi discusses his findings of the current status of mountain pastoralism and its future viability. In the past vertical mobile grazing was typical but as social, economic and political changes are occurring in Southeast Tibet so do modes of grazing.  Through analyzing rangeland environment, livestock variety, and grazing form it made it possible to look at livestock distribution. Yamaguchi states that his purpose is to evaluate the relationship between rangeland policy and the actual situation in the environment.  In the research conducted management diversity, agro-biodiversity, biophysical diversity and organization diversity were all taken into consideration. Yamaguchi also looked at the number of households engaged in mobile pastoralism in 1983, 1990, and 2003. This information will help supply the data needed to look at the difference from when mobile pastoralism was more of a government mandated job or community job than a family household based job. In conclusion, data showed that grazing was shifting from mobile pastoralism to sedentary forms of farming. Animal husbandry is dying out and farming is becoming more prevalent than in the past.  In the Southeastern Tibetan communities observed it was shown that families will resort to trading butter for their herds grazing on the neighbors property. It is being shown that milking yaks can be more profitable than eating the animals.

As I read this study I began to realize how much animal husbandry was previously a part of Tibet. Farming was not profitable in the past but now it is becoming more and more popular. Understanding this makes it understandable why Tibetan refugees had to be taught and trained how to work the soil in India. By going to Bylakuppe I hope learn the process that they had to go through to learn farming techniques.

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).

Over the past several decades Tibetan Nomads have changed from being animal husbandries to a much more agricultural based community. As a result of leaving their home in Tibet and moving to India they have become a sedentary village-  remarkable diet changes and lifestyle, decline in spatial mobility, increase in food production, and emerging infectious and no communicable diseases.  Through maintaining mobile herding and off- farm labor and trade could both address the environmental degradation and improve the well being of local people. Xu identifies pertinent linkages between land and health, and spatial and temporal mismatch of livelihoods  and health care. By looking at land use, Health care patients in Gangga County, disease patterns, and conducting critical interviews with Tibetans and key informants Xu analyzed the forced rapid lifestyle on the Tibetans. The author suggests a slower transition of agropastoral system. Due to the rate and magnitudes of the socialecological changes Tibetans suffer far greater health problems.

This article is directly correlated to my study. The Tibetans not only have learn how to cultivate new soil (which was not exactly in their norm before) but they also have to deal with the climate change and mismatch of the new environment effecting their health. One thing that the article mentions is the problem with tuberculosis when they first arrived. How well have they adjusted now that a few decades have past? Are health problems caused by the socialecological change still highly prevalent? How much have they truly been able to adjust? What has made it possible?

Subsistence and Rural Livelihood

Fischer, Andrew M.. “Subsistence and Rural Livelihood Strategies in Tibet under Rapid Economic and Social Transition”. Journal of the International Association of Tibetan Studies. 4 (Dec 2008).

This article discusses the role of subsistence in the livelihood strategies of rural Tibetan households during rapid economic and social transition. Fischer argues that subsistence is highly valued in these rural communities because it provides a choice. First, this is observed through “subsistence capacity” and income poverty and asset wealth. Second, Fischer relates that many rural Tibetans rely on low wage manual jobs despite the fact that this kind of work is used for a transition out of agriculture and low levels of education.

By observing the first paradox Fischer is able to account for not only physical wealth but also the aspects of wealth that are difficult to capture through conventional measures. He looks at wealth in terms of being able to subsist in household production. In one graph it shows the per capital rural household incomes. It appears that Tibet is fairly well off but in reality the graph does not account for inflation. Once again when looking at agriculture productivity it seems as though Tibet is above the national average but when you look at output to worker they fall far behind the national average. Conclusions show that low wage jobs are not worth it for small families because inflation will continue because of the rise of the nearby privileged public job sector. For my project I am curious how much economy affects the wages of Bylakuppe farmers. Do the farm workers tend to be of lower income families? What kind of wages do they make? How important is their job to them? How often are they finding new help?