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Collaborating Authors: Bee Gunn, Wayne Law, George Yatskievych, Wu Sugong, Fang Zhendong, Ma Jian, Wang Yuhua, Andrew Willson, Peng Shengjing, Zhang Chuanling, Sun Hongyan, Meng Zhengui, Liu Lin, Senam Dorji, Ana, Liqing Wangcuo, Sila Cili, Adu, Naji, Amu, Sila Cimu, Sila Lamu, Lurong Pingding, Zhima Yongzong, Loangbao, Bianma Cimu, Gerong Cili, Wang Kai, Sila Pingchu, Axima, and Benjamin Staver. Tibetan land use near Khawa Karpo, Northwest Yunnan, China, incorporates indigenous forest management, gathering, pastoralism, and agriculture. With field-based GIS, repeat photography, and Participatory Rural Appraisal we quantitatively compare land use between higher and lower villages, and between villages with and without roads. Households in higher elevation (>3,000 meters) villages cultivate more farmland (z = −5.387, P ≤ 0.001), a greater diversity of major crops (z = −5.760, P < 0.001), a higher percentage of traditional crops, and fewer cash crops (z = −2.430, P = 0.015) than those in lower elevation villages (<2,500 meters). Villages with roads grow significantly more cash crops (z = −6.794, P ≤ 0.001). Both lower villages and villages with roads travel farther to access common property resources. Historical analyses indicate agricultural intensification in valleys, an increase in houses, new crop introduction, hillside aforestation, cessation of hunting, glacial retreat, and timber-line advance within the past century. We suggest that Tibetan land use reveals trade-offs between high, remote villages and lower villages near roads. Higher villages offer abundant land and access to natural resources but short growing seasons and little market access; in contrast, lower villages have road and market access, an extended growing season, and modern technology, but limited access to land and many other natural resources.
[Tibetan medicine historically has had multiple medical lineages, despite ancient, shared literary medical canons. However, since the second half of the 20th century in Tibet, increasing state control and commoditization has lead to centralization and standardization of Tibetan medicine. Here we investigate how much variation in the use of medicinal plants remains in contemporary Tibetan medicine. Medicinal plants used and/or sold by fifteen Tibetan medical institutions, markets, and doctors, as well as two additional non-Tibetan markets, are inventoried and vouchered (where allowed). The data are ordered by Non-metric Multidimensional Scaling. Four distinct groups are defined: (1) government recognized Tibetan medical institutions and their disciples both in Lhasa and elsewhere, (2) local herbal doctors near Mt. Khawa Karpo, eastern Himalayas, (3) Tibetan medicinal markets in Lhasa and near Mt. Khawa Karpo, and (4) non-Tibetan medicinal markets near Dali and Kunming, Yunnan. This clearly documents the plurality of Tibetan medical traditions-official, local, and market-while differentiating these from non-Tibetan markets.]
Khawa Karpo, in the eastern Himalayas, is a mountain considered sacred throughout Tibet, and is internationally recognized as a global biodiversity hotspot. Numerous areas within this landscape are considered ‘sacred’ by the indigenous Tibetans of the region, who interact with these sites in ways potentially beneficial to conservation. Our previous remote sensing study indicated that sacred sites are found in habitats with greater species richness, diversity, and endemism than randomly selected non-sacred sites. This study examines the role of sanctity in biodiversity conservation within habitats in the Khawa Karpo region by pairing plots within the same habitats in sacred and non-sacred areas. Understory richness, diversity, cover, and number of useful species are measured; for trees, richness, diversity, cover, and density are measured. Results indicate that within habitats sanctity does not affect understory plant communities; however, within sacred areas trees are larger (p = 0.003) and forests have greater cover (p = 0.003) than non-sacred areas. Our results indicate that, whereas placement of sacred areas and preservation of vegetation cover affects useful plants, biodiversity and endemism, within habitats sacred sites preserve old growth trees and forest structure. In sum, Tibetan sacred sites are ecologically unique and important for conservation on varying scales of landscape, community, and species.