Everyday Buddhism and Environmental Decisions in the World’s Highest Ecosystem

Abstract

As Tibetan Buddhists from the Nyingma sect, the Khumbu Sherpa gener ally view the landscape as sacred and protected by various deities and spirits. Beliefs that humans can earn protection by following certain religious practices have traditionally provided beneficial environmental outcomes. Changing economic conditions, including those driven by foreign tourism, however, have reduced the prevalence or changed the character of these religious beliefs and practices. Mixed quantitative and qualitative research conducted in [2004][2005][2006][2007]2008, and 2011 showed both generational and market-driven changes related to how consultants conceived of the relationship between humans and nonhumans and which environmental taboos they observed. Everyday Buddhist knowledge and practice appeared to focus on fewer spiritual entities and to be hybridizing with more secular belief systems. For Sherpa who are not following placebased religious traditions, economics may motivate less sustainable decisions; other Sherpa will likely continue their practice or utilize new knowledge to support sustainable environmental behavior.

The spiritual significance of glaciers in an age of climate change

“…129,130 Sherpas cite changing weather patterns, pollution of the sacred Khumbu beyul, a declining belief in gods and spirits, and the displeasure of local deities as causes of environmental change. 129,131 As a sacred landscape, the land requires reverence to sustain human habitation. 131 Some understand the decline of glaciers as a moral rebuke, stemming from the community's move away from customary ways of life to new habits that generate pollution and anger the gods.…”

“…129,131 As a sacred landscape, the land requires reverence to sustain human habitation. 131 Some understand the decline of glaciers as a moral rebuke, stemming from the community's move away from customary ways of life to new habits that generate pollution and anger the gods. As reported in a Nepali newspaper, some Sherpas believe that inattention to the Buddha Dharma will bring about an apocalypse described in the Sherpa scriptures, in which nine suns will fill the skies and melt the earth, will come about.…”

“…17 Historically, mountain climbing was taboo because mountains are home of protector deities, who resent human disturbance. 131 These attitudes, however, have shifted with the economic incentives of commercial climbing tourism. Still, propitiation of mountain deities is believed to be necessary to ensure the safety of a climb, and climbing disasters are often attributed to displeasure on the part of mountain deities.…”

“…Still, propitiation of mountain deities is believed to be necessary to ensure the safety of a climb, and climbing disasters are often attributed to displeasure on the part of mountain deities. 131,132 The Mount Everest disaster of 2014, in which 16 climbing Sherpas were killed by a gigantic block of falling ice on April 18, was thought to have resulted from the disrespect that the deity of the mountain felt because of the large amounts of litter accumulating there, fighting at base camp, and disturbances from helicopters, as well as the vanquishing attitude of many climbers. 131,133 Thus, for Sherpas, morality, and relationships with protector deities are tied up with maintenance and respect for the quality of their place.…”

“…132 The sanctity of the beyul landscape is thought to offer general protection from environmental disasters such as avalanches and GLOFs. 131…”