They show restraint in the killing of game or gathering of plant material protected by taboos which are invariably the veneer over a practical measure. The Lepcha socio-ethical norm, called "Buk-rup", is a unique philosophy. It essentially involves avoidance of unnecessary wastage, destruction of nature and employment of simple techniques for its upgradation. This entire belief gets reflected in many Lepcha traditions.

For example, the tuberous roots, which form an important component of their diet, are not removed completely. Rather, they have followed the practice whereby only the most edible parts are removed and the rest is put back under the soil for it to grow once again.

Females of the wild species are protected by Lepcha hunting taboos. Even the male animals are not hunted during particular periods or under certain conditions. Fishing is prohibited from July to October - the breeding time for fish. Thus, their ecological prudence is not only highly evolved but is well defined also. It could very well be the basis for us to build sustainable societies.

Today, the greatest threat to the global food security comes from the fact that the entire world is heavily dependent upon merely seven species of plant sources. There is an urgent need to add many more names to this list of food sources. In this context, the Lepchas use 268 plants as a source of food - including mushrooms of various kinds. These form alternative vegetable or fruit sources for the others also, thereby broadening the base of our food security system.

The greatest contribution the Lepchas have made in this respect is perhaps the ways and means they developed to make poisonous plants edible. About 400 years ago, the Lepchas waged a 12-year war with the Bhutanese invaders which resulted in an appalling shortage of food-supply. The Lepcha elders explored the possibilities of identifying other options to get over that crisis. During this process, they embarked upon the theory of neutralising the toxic contents of otherwise edible items for their consumption as food. This required an investigative task of some magnitude. After many efforts, the Lepcha priests succeeded in converting many poisonous plants into a harmless edible food source. The philosophy and the technique of neutralising the toxic content of edible plants for their consumption as food is called ‘Sim-Anyu-Mun’.

Many plants are sacred to Lepchas because they are "God’s trees" and ,thus, they possess healing powers. Their knowledge of medicinal plants is very impressive and could be a significant addition to the contemporary knowledge of food and health security. The question is : "Are we humble enough to learn from them?"

Being primarily hunters and food-gatherers, none of their traditions ever required cutting of trees. They cut trees perhaps only to build houses. A person who cuts even a single tree is under the religious and social obligation to compensate for this by planting eight saplings in its place and nurturing them for six years. Not only this, one has to plant and protect three more saplings in place of every single one dying during this period. This great custom is termed as ‘Buk-Chung’.

Hence, it can be concluded that the Lepchas have not merely preserved the natural wealth of Sikkim but have enriched it also.

The tradition of sacred groves, prevalent among the indigenous people of Africa and Asia, finds its expression in the ‘mountain-worship’ amongst Lepchas. Sikkim is a land endowed with perhaps the richest congregation of natural features. But the selfhood of Sikkim and its undisputed singularity is epitomised by its tall and dignified mountains. In fact, it would be impossible to envision Sikkim without them.

Lepchas’ reverence for these snow-clad mountains as the supreme deity is suggestive. Who, after all, can deny that all other features of Sikkim have been fostered by these towering crests alone? Indeed, the whole eco-system of this region has been nurtured single-handedly by its mountainous character.

The association of Lepchas with mountains is so deep and informal that each Lepcha clan associates itself with a particular mountain peak. All the mountains have names - identical to those of the deity supposedly residing there. Thus, all mountains are worshipped to invoke the god to protect the local people from illness and misfortune.

These mountain peaks, the forests and the animals and birds are protected and conserved through a combination of taboos, prohibitions, beliefs and restrictions.

The rivers and streams flowing from mountains are also treated as sacred. Their catchment area and surrounding forests are protected in the belief that ‘Da-mik’, the river God, lives in the forest. People protect the water source of the stream and do not allow farming activities, bathing, washing of clothes or similar other polluting activities, even today.

Lepchas resent the idea of any one even entering or walking over these sacred mountains and forests. Unfortunately, with the weakening of such taboos and prohibitions, prospectors and exploiters are inflicting enormous damage to the delicate eco-system of such sacred regions.

Further, some forests and eco-systems are venerated because they house a variety of animals or birds that are considered sacred. For example, the blood pheasant is one such sacred bird which, according to a Lepcha myth, saved the Lepcha ancestors by guiding them to the safe environs of Mount Tendong, when a devastating flood engulfed the entire earth. Hence, this particular species is protected along with the forest patch it dwells in. Thus, the respect for one species leads to the conservation of many others.

The relationship the Lepchas have with animals is reflected in their myths and beliefs. To them, natural forces that help in acquiring food are seen as angelic and divine and, thus, command respect and veneration. Migratory birds, particularly cuckoos of

The Lepchas regard the blood pheasant as a sacred bird

various kinds, are important to them as they help in deciding their agricultural calendar. So, Lepchas take immense care not to disturb their nesting and breeding habitats. The tribals celebrate the arrival of these birds with songs and dances in order to thank these tiny messengers of the Mother Goddess for sharing the message of eternal hope.

I have yet to come across any Lepcha myth , tradition or belief per se which conveys any kind of fear of wildlife. For example, their legends of ‘Lhomung’ (Yeti) or the Abominable Snowman, far from depicting him as a blood-thirsty monster, present him as a kind and large-hearted creature - spiritually superior to human beings. In many of the Lepcha stories, Lhomung rescues helpless victims of raging blizzards and seething snow-storms. Interestingly, even snakes, which otherwise are universally associated with evil, are portrayed as helpful companions or sometimes even as a charming bridegroom for some fortunate Lepcha bride!!

Another important principle underlying their relationship with nature is that ‘rare is sacred’. Thus, Lepchas neither allow hunting nor disturbing any rare animal or plant. The Sikkim Himalayas are replete with micro eco-systems ; some are distinctly unique in terms of their flora and fauna. Broad and swampy valleys beyond Nathula are some good examples. For Lepchas, all such micro-climatic zones are sacred.

The beauty of the Lepcha conservation philosophy is that it does not centre on the concept of conserving or protecting the homo sapiens or the man per se. They simply believe in the Gaia philosophy of the cosmos being a single entity and intrinsically presume that anything and everything endemic in this universe is sacred - without any bias towards anyone. They do not preach that they are trying to save mankind, but they are still doing it with all honesty and innocence (without even knowing it) as that is their only way of sustainable living.