Legends and Lore from the Climbing Sherpas of Darjeeling
Headstrap
Nandini Purandare, the editor of the Himalayan Journal, has played a pivotal role in chronicling the climbing endeavours in the Himalaya through this revered publication, which also serves as the annual report of the Himalayan Club. Although it might seem comparable to its western counterparts, such as the Canadian Alpine Journal, the
Himalayan Journal stands out by delving into a broad spectrum of cultural aspects related to the mountains.
In collaboration with writer Deep Balsavar, Purandare skillfully explores this unique terrain, offering a comprehensive understanding of the Sherpas of Darjeeling and their indispensable role in the evolution of Himalayan climbing. The narrative delves into detailed ethnic history, meticulously tracing the etymology of the term Sherpa and its larger tribal identity as Bhutia, stemming from an immigration wave from Tibet several centuries ago. The authors also vividly portray how the initial Sherpa mountaineering cadre consisted of immigrants who had relocated to Darjeeling in the 19th century for employment on British tea plantations.
The narrative highlights the emergence of the Indian Mountaineering Institute and shares compelling stories of iconic Sherpas, such as Nawang Gombu, the third person to summit Nanda Devi and the first to scale Everest twice in 1963 and 1965. The poignant depiction of Tenzing Norgay’s life, described with both compassion and candidness, explores his post-everest life as a cornerstone of the Sherpa community and his complex relationship with fame, making for emotionally charged reading.
Tenzing’s efforts not only paved the way for successful mountaineering expeditions but also laid the foundation for a thriving guiding industry, providing livelihoods for the Sherpa community. The narrative introduces a cast of unique characters, including Pasang Dawa, who led the groundbreaking ascent of Cho Oyu, and sheds light on the multifaceted lives of Sherpas post-climbing retirement, navigating a variety of roles and challenges.
The book covers Darjeeling’s pivotal role in establishing the Himalayan Mountaineering Institute (HMI) in 1954, with the support of Pandit Nehru, and traces the institute’s history, leadership, and development into a significant centre for Himalayan climbing. Sherpas, originally an ethnic group from the Himalayan region, have now become synonymous with skilled and dependable mountain guides.
As the narrative concludes, it explores the decline of the HMI and the withdrawal of the Sherpas of Darjeeling from the mountaineering business. This withdrawal is attributed, in part, to the financial prosperity brought to the community by generations of mountaineering Sherpas. The legacy of their contributions endures, shaping the history and identity of Himalayan climbing.
Much of the history in Headstrap came from oral traditions. What was it like to navigate history through these spoken traditions?
All contemporary writings on the early history of climbing in the Himalaya came from a western perspective, in which Sherpas were only included in a general or patronizing way. Our attempt has been to provide a local perspective on events and stories where the Sherpa voice is clearly heard. This is sometimes difficult, because oral history often depends on second or third hand information that may be unverifiable. With each telling stories change and memory is never linear. Bridging the gaps and verifying stories through different sources becomes crucial but the fascination is in seeing what the mind remembers and what stories become legend in the collective consciousness.
Few western climbers really know much about Indian climbing. What are the most important things you think most westerners do not understand about Indian climbing history?
People from this sub-continent, including what are now Tibet, India, Pakistan and Nepal, climbed and crossed high mountain passes for trade and the grazing of cattle long before “mountaineering” as an activity came to be. Peaks were never climbed for sport as they were considered the abode of gods. When the local inhabitants started carrying loads for western expeditions, it was for economic reasons and not out of any desire for individual fame. In fact, most Sherpas could not
understand why anyone would want to climb a peak, and terms such as “assault,” “conquer,” “discovery” and “first” were alien to their way of thinking. They carried willingly for their masters and would go as high as they could, yet accidents on the mountain meant more than the loss of a life or a limb, they spelt a death knell for the entire family. These were the men without whom early explorations could not have taken place and it is important that they are given their due.
The conventional history of Himalayan climbing is skewed by the usually unrecognized influence of colonialism, capitalism and racism. What are some ways the subjects of your book see mountaineering history that are different than western histories?
Yes, we have tried to present history from a Sherpa point of view as far as possible. Our own voice also comes through as we examine what we hear, for the often blatant colonial, racist and capitalist attitudes on display. When mountaineering started in India, the British colonists ruled much of the country, “owning” the land and its people. This attitude also made its way into expedition accounts where load bearers were accounted for in the same manner as the pack animals and climbing gear. When kings write history, it is filled with triumphs and conquests but when the ruled talk of the same events, you hear of the suffering and deprivation. In the same way, when Sherpas talk, it is about community and sacrifices, of loss and celebration. For Sherpas, mountaineering was a profession in order to earn a living, not for pleasure. It was always about following, not leading; it was about obeying, not taking decisions. Things changed gradually and now the Sherpas on the mountains do lead rather that follow. But even the stories of how this came to be would depend on the perspective—sahib or Sherpa.
Family and community play a strong role in the lives of the climbers in your book. How do you think that sense of community has shaped their contribution to climbing history?
Traditionally, when migrations take place, people seek out members of their own community to settle among. It was no different in Darjeeling.
Communities offered security and the possibilities of employment. As brothers, sisters and clan members congregated, family ties grew stronger and people began looking out for each other particularly in the dangerous and unpredictable profession of carrying loads on expeditions. When climbers died, their children were automatically absorbed into other loving families. Relations between Sherpa men and women were more equal than elsewhere. Women drank and fought with their husbands and ran the households when the men were away for months at a time on expeditions. There was hardly any family violence. Buddhist beliefs and practices also meant that death and accidents were dealt with philosophically. Western climbers often took Sherpa attitudes to mean that they felt loss less keenly. This was never true, it just meant that death was accepted as a part of the cycle of life. Community was everything to the early climbers, and it still is for the new group of Sherpa climbers who call Darjeeling their home.
What is the future of the Darjeeling Sherpa climbing tradition?
The climbing tradition continues but it is changing very rapidly. Technology and skill have transformed the old ways of climbing in the Himalaya. At the turn of the 20th century, when Nepal was closed to outsiders, all expeditions were mounted from Darjeeling making it the base for mountaineering activity in the region. When Nepal opened its doors, the centre shifted to Kathmandu, leading to migrations back to Nepal and a tapering off of expeditions from Darjeeling. Besides, as children of Sherpas got educated, employment opportunities in safer, better-paying professions became available. Then, in the late 1970s, a new community of Sherpas, migrating from the base of Makalu to the east of Everest started coming to Darjeeling, driven by the glut of climbers in Nepal. These climbers operate in the Indian Himalaya and Nepal, leading groups and taking climbing decisions. There are between 35 and 40 active climbers from Makalu in Darjeeling today, but their children are also getting educated and seeking other lines of work. As one Sherpa climber put it, “We climb so that our children don’t need to. In 10 or 15 years, there will be no more Sherpa climbers in Darjeeling.” Time will tell.