INDIGENOUS TECHNICAL KNOWLEDGE IN AGRICULTURE AND ALLIED SECTORS OF

THE LEPCHA COMMUNITY IN SOME SELECTED AREAS OF SIKKIM

Modern scientific agriculture is based on external inputs and practice evolved

outside the socio-economic and socio-cultural context of farming community. An
indigenous knowledge system are highly localised knowledge, unique to a
particular culture or society and encompasses various domains of livelihood like
agriculture, animal husbandry, medicine, weather, food, engineering, storage,
environment etc. Such knowledge systems are transferred from one generation
to the other through the in-built social systems, usually in verbal forms.
According to Brouwers (1993) the term indigenous and local knowledge are used
to refer to that knowledge which is generated and transmitted by communities,
over time, in an efforts to cope with their own agro-ecological and socio
economic environment. Altieri(1991) defines local knowledge as the accumulated
knowledge, skills and technology of the local people, derived from the direct
interaction of human beings and their environment. Gender is one of the
dimensions of social fabric and knowledge is part of the social fabric. Indigenous
knowledge therefore must include gender as a factor. According to Warren(1998)
All knowledge is generated. Thus, knowledge system consist of total acquired
and practised knowledge by both men and women The present investigation was
carried out the temperate hill ecosystem of the Sikkim located in eastern
Himalayas.
The Lepchas or the Rongs are believed to be the original inhabitants of Sikkim
and are known to possess an excellent knowledge about the flora and fauna as
well as local environment. The community has been chosen keeping this into
consideration
Objective of the study:
The specific objective are
a. To explore and document the indigenous knowledge system in agriculture
and allied fields of the Lepcha community in Sikkim.
b. To find out the rationale behind some of their indigenous practices.
c. To sort out gender differentiation if any in different practices.
According to wang(1988), traditional knowledge is the sum total of knowledge
and practices which are based on peoples accumulated experiences in dealing
with situation and problems in various walk of life.
Altieri(1991) defines local knowledge as the accumulated knowledge, skills and
technology of the local people, derived from the direct interaction of human
beings and their environment.
According to Brouwers (1993) the term indigenous and local knowledge are used
to refer to that knowledge which is generated and transmitted by communities,

over time, in an efforts to cope with their own agro-ecological and socio
economic environment.
Ban and Hawkins (1998) stressed that indigenous technology or knowledge
system can contribute towards sustainable farming and for evolving locationspecific recommendations.
According to warren(1998) All knowledge is generated. Thus , knowledge
system consist of total acquired and practised knowledge by both men and
women. Gender is one of the dimension of social febric and knowledge is part of
the social febric. Indigenous knowledge therefore must include gender as a
factor.
According to LEISA( Spl. Volume 1999) indigenous knowledge is the knowledge of
the farmers living in a certain area, generated by their own and their ancestors
experience and including knowledge originating from elsewhere that has been
internalised. Indigenous knowledge is holistic and in compasses all aspects of
rural life.

The study was conducted during June, 2013 November,2013 at rumbuk block
under soreng sub-division of west district which was purposively selected for the
study due to maximum concentration of lepcha community with in the area and
their daily used ITK for their livelihood development. The data were collected
from 120 respondents. A well structured interview schedule was prepared for this
purpose. Considering the nature of agro-ecosystem, type of people and nature of
the study (exploratory study), five methods have been chosen from the set of
methods in accordance with the objective of the study. The five methods are as
follows: 1.Direct observation. 2. Group interview. 3. Direct matrix ranking. 4.
Tapping the knowledge of young boys and elderly women. 5. Strength, weakness,
opportunity and limitations (SWOL) analysis.