(Giri, Privat. ‘The Anti-dam Movement in Sikkim,’ Published by Sikkim University, 2014)
This collaborative documentary project aims to understand the cultural-spiritualism of the Lepcha people, their sacred environment (focusing on the Teesta river), and the devastation that is being caused by state sponsored hydroelectric dam construction. The larger discourse around devastation has always had a clear demarcation of right and wrong, the oppressor and the oppressed cast into their usual roles. I intend to go beyond that approach and focus on the micro stories that build a more nuanced narrative of devastation and development.

Map by Dukpa et al

Map by South Asia Network on Dams, Rivers & People






On June 22, 2007, Dawa Lepcha (above) and Tenzing Lepcha (below, left) started a relay hunger strike to protest 27 large hydro electric projects that were destined to blight the ecology and spiritual home of their tribe and forever change the course of the river Teesta and her tributaries already threatened by receding glaciers. Dawa Lepcha is a prolific filmmaker and activist and one of the unofficial leaders of ACT (Affected Citizens of Teesta - actsikkim.com). In this photo, he wears the final badge of a hunger striker, the tube that is used by the government to force feed him to prevent death via starvation, which would be construed as suicide by the law. He and Tenzing sat for the longest time in the nearly 20000 hour hunger strike that included whole villages of Lepchas from the Dzongu region.











The sacred lands in Upper Dzongu that could soon be devastated if infrastructure plans go ahead as planned. Likdem Lepcha is a monk who participated in the hunger strike. He also runs an orphanage for destitute and orphan boys in his small monastery





An ancient Lepcha shrine in the village of Panang is dedicated to the surrounding elements that give the Lepcha their livelihood

An illuminating chat with the Tashi Lepcha, the village shaman about the spiritual relevance of various plants, animals, water bodies and mountains fructified my thoughts about how ancient cultures and tribes have always sought harmony with nature, the mother who provides so much, so unconditionally. Conservation and preservation before the concepts were even conceived.


Each Lepcha village has a bóngthíng (usually male)or a mun (usually female, front and centre) - multi skilled shamans, who are healers, exorcists, nature guardians and are even responsible for guiding the dead to the afterlife.