Living Dharma: Religion, Nature, and Community in the Life of a Bhutanese Herder

(Photo credit: Author, 2022)

Respondent: Tshering is a 48-year-old yak herder from the highlands of Lingzhi located in Thimphu Dzongkhag (district) of Bhutan. As far as he is concerned, he has always been a herder. He has primarily lived in highlands and therefore has a deep understanding of its local customs and traditions. [Note: I have interviewed the respondent in the prescribed format. I have not had the chance to conduct ethnographic research. However, to fill in the gap, I have used general anthropological knowledge of the Bhutanese culture.]

My interview with Tshering offers a glimpse of life in the highlands of Bhutan, where Buddhism and animistic beliefs co-exist, with the herders’ daily lives intimately linked to nature. To Tshering, finding a balanced and meaningful living is the practice of his religion. His daily life is influenced by his beliefs from which he derives meaning to the relationships he has with his family and his yaks.

Tshering’s experiences relates with Durkheim’s The Elementary Forms of Religious Life (1912), sociological perspectives on religion especially in its emphasis on the social role of religion and the interdependence of community. According to Durkheim, religion is a social phenomenon that enhances community cohesion by participating in shared religious practices to establish a connection between humans and spirits as well as their intrinsic nature.

In Durkheim’s analysis, a foundational element is the distinction between the sacred and the profane. Tshering reveres mountain deities, family, and sacred spaces such as lhakhangs (temples) and chortens (stupas) and they form the sacred elements of his world. Ordinarily, the daily routine of tending yaks may be perceived profane but in Tshering’s life, it is infused with scared meaning. To him, caring for his yaks is an act of respect for all sentient beings and a way of keeping balance within the natural world. There is a deeply intertwined relationship between the sacred and his daily life.

This interconnection with the sacred is seen in rituals to mountain and village deities. Tshering grew up with a blend of Buddhist practices and respect for local deities, showing the connection between nature of Vajrayana Buddhism and local spirits in Bhutan, shaping a cosmology recognizing a spectrum of beings, not all visible. As Allison notes in Deity Citadels, “Vajrayana Buddhism and local deities and spirits twine together in Bhutan to shape a cosmology that recognizes a spectrum of sentient beings, only some of whom are visible.” This blending, of Bhutanese folk religion, highlights a relational ontology where respect for protective deities and spirits helps to keep harmony with nature and prevent misfortune.

Explaining his relationship with Buddhism, Tshering said, “I pray, make offering including smoke offerings (burning of juniper branches) in the mornings when I can, and I try to be mindful of my actions.” He defined being religious as “…living a life of kindness, compassion, and respect for all beings. Having faith in my Kenchosum [the three jewels: the Buddha, the Dharma, and the Sangha] and trying to reduce evil deeds.” The emphasis on ethical conduct and pursuit of enlightenment, rather than devotion to rituals creates a moral way of living. This is not a static devotion to perceive but rather a lived experience shaped by the interplay of Buddhist teachings. Even the daily tasks of herding, practiced with mindfulness and intention, contribute to a deeper understanding of life. Tshering’s actions are thus guided less by ritual and more by a feeling of connection to his place within it.

For Tshering, religiosity is intimately linked to his daily life as a yak herder. “My beliefs help me to be patient with the yaks, even when they are stubborn. It reminds me that all beings are connected and deserve respect. He uses an old saying “semchen tham chen phama enn” which translates to “all animals [defined as those with souls] are parents” which carries the meaning, all sentient beings have been our parent at least once in our many lives. He further elaborated, “We also make offerings to the mountain deities before moving the yaks to new pastures, to ask for their blessing and protection. My grandfather taught me the prayers.” Tshering goes on to say, “if we do not respect and acknowledge their existence, the yaks will get sick, the grass will not grow, and our families will not prosper” which showcases how relationships, interactions, and spiritual belief are all intertwined and directly impact his life as a yak herder.

Tshering is also conscious of the changes occurring in Bhutan. The constructions of electric poles and the increasing presence of tourist are changing the traditional relationship with the land. “The officials are telling us that new roads, electricity poles, mobile phones, and educations are necessary for progress… it is true, but I worry that we are forgetting our traditional customs” he confessed. This emotion raises questions about the power dynamics between developmental activities and preservation of Indigenous practices. It’s a balance of sacred and profane world.

Buddhist understanding of impermanence and the acceptance of hardship is reflected in Tshering’s approach on suffering. “I cannot deny that life is hard, and it is full of suffering. However, we can always learn and help each other in life.” He acknowledges the reality of hardship but sees it as an opportunity for growth and compassion. “When my yak died last year, it was a great loss. But I knew it was impermanent. I prayed for my yak and focused on helping my family through grief. That is life.” According to Tshering, “...living in harmony with all beings, and following the right path of the Kenchosum” is the ultimate definition of a good and meaningful existence. This vision includes spiritual development, environmental care, and moral behavior.

In conclusion, Tshering’s perspective is shaped by the interaction of Buddhist teachings, animistic beliefs, and daily life which shows that religion in the Bhutanese highlands is a lived experience. It is further enhanced by introspection and a connection to the beauty of nature. According to Durkheim, it is a style of being in the world that prioritizes empathy, deference, a strong bond with nature, and an acceptance of various realities and plural knowing. It is about striking a balance in life between people's beliefs and their religious practices and the environment.

References

Allison, E. (2019). Deity Citadels: Sacred sites of bio-cultural resistance and resilience in Bhutan. Religions, 10(4), 268.

Durkheim, Émile. The Elementary Forms of Religious Life. 1912.

Taylor, Charles. A Secular Age. Belknap Press of Harvard University Press, 2007.

 

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