Exploring the vision and needs of Nuns in Ladakh and Zanskar.

Jill Jameson *

Zanskar, a remote valley in the Himalayas of "Little Tibet", is still and isolated place, cut off by snow for 7 to 8 months of the year where the ancient cycle of rituals which mark the seasons, moon cycles and events in the religious calendar continues. Many of the traditional livelihood practices and basic self-reliance still continue. Crops are cultivated and animals taken to higher slopes in summer. Winter is a time for retreats, teachings and festivals for both moriastics and lay people. I went to Zanskar witht the nuns from the Ladakh Nuns Association (LNA) in the summer of 2001. This was the first time in years it was possible to undertake the two day journey to Zanskar along the high mountainous road from Leh towards Srinagar, turning off at the border town of Kargil, where the war between India and Pakistan had been most fiercely contested.

At an International Network of Engaged Buddhists conference in Sri Lanka two years previously, had participated in an Asian Buddhist nuns study tour, and had been invited by Getsulma T. Palmo, the founder of the LNA, to visit Ladakh to do a survey of the nuns and nunneries. The LNA has since its inception fulfilled a great need by beginning to improve the situation for the nuns of Ladakh, and by providing access to Oharma teachings. The creation of the Association has helped to raise the status of nuns-although there is still a long way to go and has generated wide support from the people of Leh.

I visited in 1999 to begin the survey work and training, and this work has been continued by the LNA over the two years until this visit. The passion of the nuns for the Dharma and their longing for opportunities to deepen their study of both the Dharma and general education moved me. The work and commitment of the LNA Committee also moved me, as well as local people's appreciation and willingness to support the work of the LNA. At the time of my arrival however, all were greatly concerned by a conflict which had developed with a group of 'donors and sponsors of nuns. The donors suspected misuse of funds-a suspicion which was shown to be unfounded. In this episode we saw the potential power of gossip, which could so easily have jeopardised the significant work being done.

I was greatly inspired by this relatively new and small organization, under the loving leadership of Getsulma Palmo and the nuns around her. It was a privilege this time to visit eight nunneries in Zanskar and five in Ladakh. to hear the nuns' stories and of their longings and hopes in their hearts, and what they are presently doing for themselves and their communities. Our survey team involved Getsulma T. Palmo and Getsulma Tenzin Youdon from LNA and Getsulma Tenzin Lhadron, originally from Zanskar, who has been studying at Jamyoung Choling Nunnery in Dharamsala for the last 12 years, and myself. We used a participatory process, and at some of the nunneries we also facilitated leadership and organizational skills training workshops, building on some of the earlier training.

Survey of nunneries in Zanskar:

We were welcomed very warmly to each of the eight nunneries, mostly reached after a steep climb, and where we were refreshed with both milk and butter tea and tsampa. The nuns arranged our meetings with them around their ceremonies and pujas or prayers.

Challenges: We often heard how over the last 2 years, the snowfall has been greatly reduced. In some of the nunneries water supplies were very limited, with only a trickle flowing through the pipe. The nuns have planted small plantations of trees around all the nunneries, but some were being abandoned due to water shortages. Other changes result from outside influences.

The closing of the border with Tibet and the poverty of the region have all made it difficult to maintain the unique spiritual and cultural heritage of Zanskar. The monasteries for monks are in a slightly better position than the monasteries for nuns in that village people are more likely to support monks. Prior to 1988, the nuns of Zanskar were mostly working in their family's homes, where they cooked, cleaned and looked after the children and animals. They practiced meditation only in the winter months when their families provide tsampa for retreats.

Improvements: Overall, there have been significant improvements for some of the nuns of Zanskar in recent years, but their needs are still great. They still have a strong yearning to deepen their study of the Dharma as their opportunities to do this are still limited...Three of the nunneries (Zangla, Pischu and Karsha) have recently received very limited financial support for the provision of basic food, robes, Dharma texts or construction of rooms. This has given some nuns the opportunity-greatly appreciated by them-to live in a nunnery, and to have more time for the study and practice of the Dharma.

Education: In the eight nunneries we visited, about two thirds were under 30 years of age, but despite this there was a great concern expressed over declining interest for young women and girls to become nuns. The main reason given for this decline was that the nunneries are rarely able to offer education or opportunities to study the teachings. Virtually one of the nuns had been to school, although over the last 15 years there have been schools in Zanskar, and most parents want an education for their children these days. However, the medium of instruction is mostly Urdu, so children are forgetting their own language. All the nuns had learnt the Ladakhi script and could read the Dharma texts. Two of the eight nunneries (Karsha and Skyagum) had a resident lama, and there were regular teachings at Tungri nunnery. Most of the nuns had received only occasional teachings. Only Angla nunnery offered study through the CIBS (Central Institute of Buddhist Studies), but most of the nunneries made strong requests for t he study program of Hindi, English, Ladakhi, maths and Buddhist philosophy offered by CIBS.

Work and support: Many of the nuns worked in the fields of their families over the summer months and thus had less time for the study and practice' of the Dharma. In a couple of the newer nunneries, where' there were mostly younger nuns, many were working as manual laborers during the summer to pay for the construction of their nunnery. Because of limited access to the teachings, there seemed to be a general lack of confidence and of the knowledge needed to be able to give even basic teachings to their families and communities. Whereas only some of the nunneries received active community assistance in a practical matters such as building and maintenance, all were involved in Dharma activities with their nearby villages, such as when the local community came to offer and sponsor pujas (prayers) on auspicious days, or have the nuns read texts to them.

The vision and hopes for the future of the nuns of Zanskar: The vision was seen mainly in terms of a longing for the teachings, and the needs to attract younger nuns. These were connected, as if there were more young nuns it was felt there were stronger chances of attracting a teacher, and this would also be enriching for the nunnery. However, funds were also necessary for this vision to be achieved, such as to build rooms for a teacher and classrooms to purchase thanka, Dharma texts and to fund other construction. Dharma study and an education program would, it was felt, attract younger nuns. Some young nuns from Zanskar have been studying in Dharamsala, Mundgod, and Bhutan, and there were requests that some of these nuns consider returning to Zanskar on completion of their studies to teach the younger nuns. We also discussed how it might be possible to support some of these nuns to return to Zanskar over their vacation times to offer some teachings and encouragement to the nuns.

Survey of nunneries In Ladakh:

Next, we visited five nunneries in Ladakh, which have been receiving some support from the LNA over the last few years, unlike most of the nunneries in Zanskar.

Significant changes: As well as the current survey, we drew on information collected by the LNA over the last couple of years. The survey thus reflects a transfer of skills, as well as a means of documenting the situation of nuns and the nunneries in Ladakh. The survey indicates that although the needs of the nuns are still great, there have been significant improvements both in access to the teachings and in support for some nuns. Much appreciation was expressed by the nuns towards the Ladakh Nuns Association, and towards Getsulma Palmo in particular, for the support and encouragement they have received. Some of the most significant changes for the nuns have been in increased opportunities to deepen their practice, and for some there has also been better access to teachers and recent construction projects to improve the living and practice situation in some nunneries.

Education: Most of the nuns have never been to school. There nuns are likely to be the least confident and this is usually linked with increasing age. However, older nuns not presently studying were most supportive of the younger nuns who were. Two of the nunneries have recently introduced a study program for the nuns through the Central Institute of Buddhist Studies, which has given the nuns confidence as well as enabling them to see the benefit of education for themselves and others. All of the younger nuns who do not yet have access to such a curriculum are very keen to have this opportunity.

Teachings: Four of the nunneries have resident teacher or a visiting teacher, who in most cases has arrived quite recently. Nuns at Skitmang nunnery are being instructed in the practices of Nyingmapa by a Rinpoche, who is preparing them for the Tantric practice of the Great Completion. Nuns from Chulichan Redzong nunnery are being assisted by a Geshe to work through the Gelukpa curriculum of Buddhist philosophy, and the nuns from Thiksay nunnery have recently and for the first time, received teachings from a Geshe. Such teachings have been very significant, the nuns said, in deepening their understanding and their practice.

Accommodation: Three of the nunneries (Mulbik, Thiksay and Shagol) currently do not have accommodation for the nuns. Shagol has recently commenced construction of dormitories, and at Skitmang nunnery, the small rooms made of stones are very inadequate and have leaking roofs. Living in a nunnery was considered more conductive to practice than living with their families. However, many of the nuns were being supported by their families and helped in their field in return, and some were working as labors breaking stone or repairing roads as a means of supporting themselves. This meant less time for practice or attending teachings.

Hopes: The nuns passionately expressed their hope for having a resident teacher or access to teachings: as the Thiksay nuns said, receiving the teachings "is like a ray of light coming through the clouds". This seems to be reflected in the changing situation and status of the nuns and in the new name giving to the Redzong nunnery by Rinpoche, "Dharma Land for Those Who Seek Liberation". The longer term vision for some of the nuns now receiving the teachings and a basic education is to themselves become teachers of young nuns, and to help LNA in the future.

The joy of being with the nuns, the simplicity of their life, the dedication to their teachers and the teachings, the challenges faced with equanimity, were all a great inspiration. The LNA needs your support to expand the opportunities for the nuns to fulfil their hopes and vision. You can contact Getsulma Palmo at the LNA, PO Box 157, Leh, Ladakh 194101, India or email: [e-mail]

If you would like to offer support to the nuns, for further information on how to do this you can contact me at [e-mail] or at 50 Daveys Lane, Hoddles Creek, Victoria 3139, Australia.

* INEB Women and Gender Program, Aug. 2001