A risky living

“If the avalanche had been about an hour later, I would have been right there and so would have been about a hundred more people,” says Pemba. “I was just about to leave base camp!”

Twenty years ago, Pemba had often been the cook on treks I was leading. Since about 1998, he has worked as a high altitude cook on Everest expeditions.

“I prefer expeditions to trekking because I make more money. Otherwise, my wife and I have just a small potato field and this little teashop. Without the expedition money, we could not afford to buy rice and staples at the market – everything has become so expensive!”

Besides, he adds, there are now very few jobs as cooks on treks since most trekkers stay in the many hotels and lodges that have sprung up along the trekking routes. In the decades prior to 2000, trekking groups stayed in tents with own cook and kitchen crew, guiding staff, and porters. With many groups coming with just a guide and porters, the jobs with trekking groups dwindled.

It was about the same that commercial expeditions started on Everest. With several expeditions attempting Everest each season, the demand for expedition workers boomed. At least 400 Nepalis of various ethnic groups, especially some Sherpas, work as high altitude climbers, guides, cooks, porters, and kitchen staff each season.

It is an occupational option, often taken by those Sherpas from poor families living away from the main trekking routes. They just do not have the capital or opportunity to start a hotel, or the education to work in another profession. One Sherpa from a poor family said he was in a fix when his wife demanded that he stop working on expeditions. Luckily for him, an uncle offered a small piece of land and a loan to start a hotel on a newly popular trekking route.

However, for many like Pemba, they may feel that they have fewer options to make money other than expeditions. “I could work in a hotel and one of my bosses at the company said that he would help me to get special training as a chef. But, I would have to work twelve months a year to make the same as I earn in three months on an expedition.”

His wife adds, “Those three months… the whole time I have a knot in my stomach and ask anyone coming down if they have seen Pemba.”

He admits that it is a risky way to make a living. I ask if he has attended the Khumbu Climbing School held each winter to train Sherpas and Nepalis in technical climbing safety. “No, I’ve not gone because I only go through the icefall twice each expedition, once up to Camp 2 and once down.”

Pemba leaves the kitchen for a moment, returning with a small red pouch. “These amulets, relics, and blessing cords from the lamas are all very potent. I have all of them blessed again each year by the lama in Pangboche as I go up for an expedition. I wear it under my clothes the entire time I am on the mountain.”

When I ask if he will go on an expedition again next year, he says, “Of course I will go, how else will I buy food in the market. But it is true, that it would be a lot less risk to my life to go get a job cooking in a hotel.”

DSC02977

Why did some Sherpas first go on expeditions…

On this anniversary of the first ascent to the summit of Everest, let’s pause a moment to remember why men from the Sherpa ethnic group in Nepal first went off to work on expeditions.

Kancha Sherpa is the last surviving member of that 1953 expedition, perhaps because he was very young when he went off to Darjeeling in search of expedition work. Kancha told me his story in December 2009 in Namche.

“When I was a kid we were so poor, we had no mattresses just yak skins and the wooden plank for a pillow. We used to walk to Kathmandu in 8 days, carrying tsampa cause we had no money to stay in hotels.

“We carried loads to Tibet. There were three people who traded Nepali paper to Tibet to use in the prayer wheels. We earned Rs.5 to carry 30 kg loads for the 4-day trip to Kyabrak, just over the Nangpala. The Tibetans would pay us in salt – 8 pathis (30 kg) that we carried back to Khumbu in three days. Then we carried four pathis at a time to Kharikhola where we got three parts of corn for one of salt – so we could not take too much salt at once to be able to carry the corn back to Namche.

“Then we dried and ground the corn to eat. Then we started the whole circuit all again. The paper was made in Karikhola and they brought it here to sell. There was thick and thin paper for the inside of prayer wheels and pecha (religious books). At the age of 13-15, I would go 11 times a year over the pass. We were walking on snow for about an hour at the top of the pass.

“I first went to climb in 1953. Three friends and I decided to go to Darjeeling to see if we could get work on an expedition. While my mother was out with everyone dancing in a potato field, I hid some corn flour in one of her shirts. My friends each had Rs.15 and 20, but I had none so I took the corn for us to eat. We left at night and got to Chaunrikharka at day light -looking over our shoulders to see if our families were coming for us.

“It took four days of walking over the hills to get to Darjeeling. We met a woman from Thame village there, carrying a load of vegetables. We asked her where Tenzing’s house was. She took us to his little house. He asked who our fathers were and since he knew my father, he took me in to work while my friends found work elsewhere. Tenzing liked my work cleaning and getting firewood so he said he would take me to Everest in a month. I was so happy, I carried even more firewood.

“Then I worked on expeditions until 1973, when my wife asked me to stop as so many friends had been killed. I liked the expeditions cause I got clothes and money.

“During these years, 1953-73, I would also earn more money by buying western watches in Calcutta with loans, and selling them in Tibet. One time in Shakya, I was caught by the Chinese army, who took all my watches and money. We were stuck inside the jail for a week without any water. My older brother was in jail in Lhasa because they did not know who was Tibetan or Sherpa. I had a letter written and showed our Nepali passports. Eventually, we got back here.

“Afterwards, I started working trekking. Since I can only write my name, Kancha (Tenzing’s little daughter taught me in 1953), I’d keep accounts on trek with my beads and have someone who could write make notes.

“Now, we earn money here and don’t have to go away. The kids whose parents have earned well with hotels all have good educations. Now, the Tibetans all come here to trade and earn money. Now, I’m an old man doing my prayers.”

DSC03108

Experiencing another culture

Life with the Sherpas revealed different ways of seeing the world. It peeled away my preconceived notions. I have come to see that while outside cultures divide us, inner cultures, the core of all religions and beliefs, can bring us together.

Arriving at the ridge crest, each Sherpa companion murmured a prayer and placed a small stone from the path on the cairn with prayer flags. I followed suit, relieved that our trekking group had traveled this path safely.

Further along, we paused and turned out backs as wind and dust blasted across the pastures. We hid our faces in our jackets. Seeing only the ground before me, a premonition — an impact on the back of my head and a sudden sense of nothingness.

I reacted by taking two steps forward. In that instant a thick plank, blown off a nearby hut, hit the back of my ankle. Stunned, I realized that had I not moved, the plank would have struck my head.

This event was my first real experience with the Sherpa perception of place, of the power of these mountains.

Mountain scenery first attracted me to the Himalaya, but the warm, friendly people became my enduring connection. From 1983 to 1989, I had the opportunity and privilege to live and work with Sherpa people in the Khumbu Valley of east Nepal near Mount Everest, helping to create a museum of Sherpa culture at Tengboche monastery.

The Sherpas are renowned through the literature of adventure, where they have earned an international reputation for their work on mountaineering expeditions, especially on Everest. However, this reputation focuses on an occupation, rather than the Sherpas’ rich cultural heritage.

The museum described mostly what the Abbot of Tengboche calls the Sherpas’ “inner culture” and the importance of ceremonies that link their spiritual and physical lives. The preparation of the museum took time because it was essential to first know the people and the many dimensions of their culture in order to accurately and concisely depict it.

While compiling information for the museum, I often found that conversations encompassed aspects of philosophy, psychology, and spirituality. Often the subjects we discussed wandered to the questions we seek to answer with religion or science: How did the earth begin? What happens after death? What is our relationship to nature? To our symbols in the environment?

double mountain.jpg

Conversations encompassed the metaphysical and the everyday.

Over the years, my questions turned from the intellectual to the intuitive. I began to experience the culture rather than question it. Life with the Sherpas revealed different ways of seeing the world. It peeled away my preconceived notions so that I began to appreciate the significance of rituals, traditions, and symbols. In the process, I was changed.

Sherpa friends introduced me to a new way of seeing the world through everyday life. Whether monk or shepherd, they know who they are and what they believe as “Sherpa people”. I saw an acceptance of mystery and of questions we just cannot answer.

Living in another culture forced me to think about how it works, to confront the ironies and inconsistencies of a different way of being. Soon, I realized that one layer of meaning reveals more queries within. The more one starts to understand, the more one realizes all there is to question and explore.

Looking at other cultures as different from our own, we split the whole into parts. We analyze what we see happening and ask why. For people of the other culture, it is their way of life.

We examine the oddity of different traditions and customs rather than the inner purposes that might bring us into an understanding of the culture. We end up looking at how the “other” culture is different from our culture rather than at our commonness in the wholeness of humankind.

While working on the museum, I started to see and question the ironies of my own culture and gained a new way of looking at myself and at my own way of life. I was moved by what I saw and experienced.

I became a believer in the value of inner culture that manifests itself in everything we do — in small actions in everyday life, in our interactions with everyone we meet, and in what we think and say.

I have come to see that while outside cultures divide us, inner cultures, the core of all religions and beliefs, can bring us together.

Pic065

The intention of offerings is most important.

 

 

Tengboche in our hearts and minds

Tengboche holds a special place in the hearts and minds of both Sherpas and world visitors. On a ridge in the heart of the Khumbu valley, it is more than just a monastery. The scene of the monastery surrounded by snow-clad peaks, realizes many people’s notions of Shangri-La, of a sacred place beyond our daily existence.

Despite Tengboche’s fame, the Sherpas only founded celibate monasteries relatively recently. For about four centuries, they practised their faith in hermitages and each village’s gonda (temple) under the direction of married lamas (teachers) who performed the rituals required by the community.

Pic026

Lama Sangwa Dorje footprints in stone, Tengboche

In 1914, the Abbot of Rongbuk monastery on the north side of Everest in Tibet told a devout Sherpa, Lama Gulu, to establish a celibate monastery in the Khumbu. Lama Gulu went home to Khumbu and discussed the request with other Sherpas. They proposed several sites, including a remote ridge called Tengboche. Lama Gulu returned for advice to Rongbuk, where the abbot replied, “At Tengboche, at the edge of the flat area, where Lama Sangwa Dorje left footprints in stone.”

Pic020

Tengboche monks reading Buddhist books in Namche gompa

Sherpas from many villages worked for three years to build a gonda for Tengboche monastery. They completed it in 1919 and the Abbot of Rongbuk came for the opening celebrations. His presence attracted Sherpas from several days’ walk away. Thus, Tengboche became a focal point for Sherpa religious activities and the larger community of Khumbu.

In 1932, an earthquake destroyed the monastery’s main temple. Lama Gulu was not injured but passed away that night. The monks of Tengboche went to Tibet to visit the Rongbuk Abbot, who told them to rebuild the gonda. He donated some money to start the reconstruction.

Six years later, a young child from Nauche was brought to the Rongbuk Abbot, who recognized him as the reincarnation of Lama Gulu.

That child grew up to be Tengboche Rinpoche, the abbot of Tengboche monastery in the Khumbu valley. The Sherpas regard him as the reincarnate of the monastery’s founder. Everyone calls him by his title, Tengboche Rinpoche, and rarely by his given name, Ngawang Tenzing Zangbu.

Tibetan Buddhists reserve the title Rinpoche for special teachers and their reincarnates. The Buddhist people of the Himalaya revere thousands of rinpoches in Nepal, Tibet, Bhutan, and India.

When asked about the changes in the Khumbu valley, Tengboche Rinpoche has replied:

“There are outward changes in appearances: some of our dress, houses, occupations, and opportunities.

“However, our Sherpa ceremonies and traditions — how we name children, assist the dead, get married, and celebrate a year’s passage — all this remains intact. What is most important to us remains. The coming of foreign visitors to Khumbu has not changed our inner culture.”Pic0103

Mugu: Between terrain and tradition

Mugu… the district known as the poorest and most remote in Nepal. Both terrain and traditions have limited development. 

DSC02016

Challenges and Lessons for working in remote areas

Landlocked on the south slope of the Himalaya, the rugged mountains of Nepal present a challenge to development and the health and welfare of its people. Much of Nepal’s population of lives in rural areas and continues to struggle with food insecurity and poverty with the per capita income at just US $ 642 (MoF 2011). With increases in the population from 8.5 million in 1954 to 18.5 million in 1991 and 26.6 million in 2011, Nepal has changed from being a net exporter of rice to being an importer of this important food commodity.

In the difficult and remote terrain of the mountainous districts of Nepal, the logistics of transportation, seasons for implementation, and personnel are major factors in the progress of development activities. The road from Jumla was only constructed up to Mugu in 2013. Plane and helicopter services are irregular at the airstrip. Walking to reach Mugu District from the neighbouring districts takes two days to Jumla, five to Humla, and seven to Surkhet.

Despite these challenges, Nepal’s 2011 demographic health survey found improvements in the nourishment of children and women’s use of antenatal care and institutional deliveries from skilled providers. Nepal is one of ten countries in the world making the swiftest gains in health and education since 1970, but it continues to stand at 138 of 177 countries according to the UN HDI for 2009.

However, in the mid and far Western region of Nepal, life is harsher and health improvements are coming much more slowly. The UN HDI for Nepal continues to rank Mugu district at 75th of 75. Geographic isolation and archaic traditions hold back most residents of Mugu with a lack of knowledge, services, and opportunities. In 2008, life expectancy in Mugu was 36 years, due to acute respiratory infections caused by smoke in the kitchen, malnutrition, a lack of well-functioning health facilities, and high maternal, infant, and child mortality rates. Similarly, the literacy rate of 40.7% was far below the national average of 60% in 2009.

The initial planning of development projects could consider the working seasons determined by either winter snows or monsoon rains so that cost-effective transportation of materials can be done in time for the construction season – in the case of the Himalaya, the spring and fall. Another lesson is to investigate the use of techniques for infrastructure that minimise the use of expensive imported materials by utilizing local construction methods and materials as much as possible. This would also help to lower the cost per beneficiary.

Remote areas can be a very unattractive posting for staff from urban or developed places. As well, they will leave once their job finishes. A good practice is to employ local personnel, whether field supervisors, health staff, motivators, or volunteers. The local personnel know the languages, culture, and traditions. They are trusted by the local people. Another advantage of local personnel is that they are more likely to remain in the area contributing to the local capacity and to the sustainability of the interventions.

As well, in isolated areas, time-bound traditions can present unique challenges for communications about healthier behaviours. The inhabitants of isolated areas often have strong traditions. Some are important indigenous knowledge for living in that landscape, while others can be practices (such as Chaupadi) that are harmful to the health and well-being of women and children. Local personnel can show the way for changing harmful behaviours first in their homes and then by setting an example for the rest of the community.

DSC02036

Yet, while there are challenges to providing health and education, village houses have TV dishes and shops offer internet.

DSC01969

 DSC02034 DSC02020 DSC01940 DSC01947 DSC01952 DSC01948 DSC02011 DSC02004DSC02027  DSC02008 DSC02005 DSC01974  DSC01965 DSC01963 DSC01961 DSC01978DSC01960