Democratisation in the Himalayas: Interests, Conflicts, and Negotiations by Vibha Arora & N Jayaram

Author:Vibha Arora & N Jayaram [Arora, Vibha & Jayaram, N]
Language: eng
Format: epub
ISBN: 9781351997980
Goodreads: 34168479
Publisher: Routledge Chapman & Hall
Published: 2017-02-03T00:00:00+00:00

Long March and transformation of Dzongu into a holy land

The opposition to the hydropower projects over River Teesta took an organisational form in 2007, and the Lepchas of Sikkim played a prominent part therein (see Arora 2009, 2014). The agitated activists organised under the banner of ACT assert that the Lepchas belong to the land and the land belongs to them. They have voiced strong objections on cultural, religious, ecological, and political grounds. The peaceful nature-worshipping Lepchas have used non-violent methods of agitation as part of their protest campaign (Arora 2007, 2014). Located at the heart of Sikkim, Dzongu, regarded the cradle of their civilisation, became the epitome of an endangered indigenous culture. It was transformed into becoming the heart of Lepcha community, and the homeland of their belonging in the landscape. Dzongu was transformed into the battleground for defending the future of Lepcha culture during this movement (Arora 2009, 2014).

An emphasis on the cultural politics of space underscores the simultaneity of symbolic and material struggles over territory (Massey 1995). ‘Dams over Dzongu will be built over our dead bodies’, proclaimed the banner on 6 January 2008 that marked the 200th day of their relay hunger strike and public opposition. A small contingent of Lepchas led by Lyangsong Tamsang dressed in traditional attire came to Gangtok on this momentous day, and shamans performed traditional prayers for the well-being of the activists. They sang a Lepcha song titled Rumlyang, declaring Dzongu to be their ‘God’s land’, their ultimate ‘holy land’. This song eventually became an anthem for the activists. Sharing the dais with the ACT leaders, Ren Lyangsong Tamsang gave a rousing memorable inspiring speech. He roused the Lepchas to unite under the Lepcha flag and recognise their moral duty and willingness to sacrifice their sweat, blood, and even soul for it. Despite living outside Sikkim, the Kalimpong Lepcha delegation expressed their strong connection with Dzongu and their unwillingness to compromise their emplaced identity. Overall, the West Bengal Lepchas supported the Sikkimese activists in manifold ways – organising rallies,30 participating in the relay hunger strike at Gangtok, signing of memorandum, sharing resources, and formally pressurising the government to reconsider its decision and abandon the proposed projects. The activists have jointly demanded the complete scrapping of all projects located in Dzongu (Arora 2009, 2013, 2014) and rapidly disseminated the idea of it being a sacred landscape/holy land.

The activists have been campaigning among the local villagers since 2004–5 and sensitising the local villagers about the impact of the project. Prior to 2007, the Lepcha activists did admit the location of sacred sites within Dzongu but never ever termed it to be a pilgrimage centre, excepting the Tholung monastery (Arora 2006). For the Kalimpong Lepchas, who only had heard of Dzongu and never lived here, it rapidly acquired the status of a sacred complex by 2007. They declared that they would not allow it to be desecrated by any landscape-altering development projects. After celebrating the 200th day of the movement at Gangtok, a group

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