WORDS BYJulie Kagti
“Drawing diagrams I measured movements of the Stars;
Though her tender flesh is near
Her mind I cannot measure”
[A love poem by Tsangyang Gyatso, the 6th Dalai Lama, probably written after one of his nightly escapades]
The 6th Dalai Lama was born in what the Tibetans called “Monyul,” meaning the lowlands of the current-day Tawang region in Arunachal Pradesh, home to the Monpa community. Despite being much older than the usual age at which novice monks are accepted into a monastery, he was eventually accepted as the reincarnation of a living God. However, this acceptance was delayed for quite some time because the high priests at Potala palace had doubts about whether someone from the lowlands could be considered as a suitable candidate. However, he had already developed sentimental bonds with his family and showed high levels of intelligence with unconventional views. The Monpa way of life is heavily influenced by their religious beliefs and deep reverence for the Dalai Lama.
The present 14th Dalai Lama fled the Chinese government in 1959 and came to Tawang, where he knew he would be favourably received.
The Monpa community is believed to have migrated to the regions of Western Arunachal Pradesh from Tibet around 500 BC. They have a deep spiritual connection and a rich history with the Dalai Lamas. This bond dates back to the first Dalai Lama, whose disciple, an engineer, constructed iron bridges to facilitate the spread of Tibetan Mahayana Buddhism. One of these bridges is still in use near Tawang. Once, a local Monpa guide described his village Zemithang as holy because the endangered black neck cranes migrate there for the winter months and are revered by the Monpa community as the incarnation of the 6th Dalai Lama.
A small percentage, though, still practise pre-Buddhist Bon traditions. These are ancient practices from time immemorial when nature and the spirit world were worshipped.
Agriculture is the primary occupation of the Monpas, and their unique culinary tradition reflects their indigenous farming practices of growing crops such as millet, barley, and maize in the challenging environment of the high Himalayas. They rear yaks, pigs, sheep, and poultry mainly for wool, meat and milk and let their livestock graze freely, believing it improves their wellbeing and productivity. The grains are typically consumed in the form of staple dishes like thukpa (noodle soup), zan (barley porridge), and putha (pan-fried barley cake). Meat, particularly pork, is a significant part of the Monpa cuisine, and various culinary methods such as boiling, frying, and smoking are used to prepare meat dishes. Notable dishes include phaksha paa (pork cooked with turnip greens), momos (steamed dumplings filled with minced pork or vegetables), and tsheringma (stir-fried pork).
The Monpas have a rich tradition of fermenting and preserving food. A fermented cheese called chhurpi, made from yak milk, is a popular snack in the region. Another popular fermented food is kinema, a soybean product similar to soybean paste or miso. No visit to a Monpa household is complete without a glass of butter tea or home-brewed millet/ barley/ maize beer. It is served graciously with a lot of chatter and laughter in small porcelain bowls.
A visit to any of these villages—Sangti, Kitpi, the fortified village of Thembang, or Dirang Dzong—is a visual delight and offers deep insights into Indigenous architecture. Thembang is on the UNESCO World Heritage proposed list.
The Monpas have two styles of buildings: solid structures in stone with soil used as plaster – the thick walls keep the cold winds and the intense winter out; The other is a bamboo frame structure with mud plastering. These structures are usually two-storied with wooden floors. The ritual space, resembling an open attic with wooden beams, is often located on the upper level of these structures.
Just as the Monpas construct their homes with such attention to detail and resilience, they devote themselves to the intricate art of weaving, a cornerstone of their cultural identity. Although the number of practitioners is dwindling, women continue skillfully using back strap looms to create beautiful patterns and designs. These often feature motifs inspired by nature, such as horses, yaks, mountains, riders, and the sun.
The Monpa traditional attire is vibrant and reflects their rich cultural heritage. Both men and women wear distinctive garments. The men typically wear a knee-length robe called a gho, made of wool or cotton, while the women wear a traditional dress known as a shingka. The cloth to make the todung ( a shirt worn under the coat) with animal motifs is called semchen zuk hola and is more expensive than the other garments. Eri silk yarn (wild, sustainable silk produced without killing the silkworm) is used frequently in garments for its heat-retaining properties, and in recent times, it has been mainly sourced from Assam.
Beyond textile arts, the region’s astonishing traditional craftsmanship extends to papermaking, practised in a few remaining villages. This paper is produced in two different qualities and is made from the inner fibrous bark of the Shugu Sheng tree. The paper produced from this tree is called Mon Shug. It is used to make religious banners and flags and can be seen in printed scrolls inside prayer wheels. Some of these prayer wheels are placed near the village gateways, serving as spiritual guardians that distribute blessings and encourage mindfulness upon entering or exiting the area.
Despite the changing times, the Monpa have managed to preserve their distinctive traditions of environmental stewardship, which are an integral part of their identity. With a profound respect for the forests surrounding their villages, they gather medicinal herbs, fruits and wood, following sustainable practices that don’t harm the vegetation. They celebrate various rituals and festivals centred around nature, and offerings are made to deities for good harvest. Water mills are common features near villages and sometimes near the fields that have streams flowing through. It’s a part of their water management systems to protect the natural sources and efficiently irrigate their small terraced fields located in the high mountains of the Eastern Himalayas.
Over the past five years, I have spent numerous happy days in the company of these simple people who are always ready to stop for a chat, proud to show you their woven fabrics and invite you into their warm kitchens for a cup of butter tea. in recent years a few self-help women’s groups have started to promote indigenous crafts and grains, even a waste management program at Sangti valley that I hope is a sign that they remain resilient in the face of rapid development, preserve their heritage for generations to come, and serve as a testament to the adaptability of indigenous communities to live in harmony with the environment around them.
