Tag Archives: Cizhong

No Recourse: Upper Mekong Dam Spells End for Tibetan Village

Cizhong village in the background along the west bank of the Upper Mekong in Yunnan.

Cizhong village in the background along the west bank of the Upper Mekong in Yunnan.

Cizhong, a remote Tibetan village in China’s Yunnan province, has no recourse against the onslaught of impacts from the construction of the Wunonglong dam on the Upper Mekong River.

This year has seen no pause in activity from civil society organizations and community level stakeholders in the Lower Mekong targeting criticism at the Xayaburi and Don Sahong dams in Laos, both high-profile projects on the main stem of the Mekong River. Moreover, evidence shows how efforts of these groups are actually delaying the construction of these projects and raising the costs associated with their completion. Dual influences of economic uncertainty in China and Southeast Asia and the unavoidable effects of climate change in addition to grassroots efforts are challenging the popular notion of a “domino effect” of inevitable hydropower development on the Mekong.

Yet while the domino effect on the Lower Mekong may be under question, it has prevailed in China’s stretch of the Mekong , silencing activism and subjecting affected communities and local ecologies to the vagaries of unchecked development. The 990MW Wunonglong dam, scheduled for completion in 2019, and the impacts of its reservoir on thousands of households serves as a case in point.

Construction began at the Wunonglong dam site in 2010.

Construction began at the Wunonglong dam site in 2010.

I first heard of the impacts of the Wunonglong dam on the day I walked into Cizhong, a village 40km upstream of the construction site. Cizhong sits on a small plateau 100 meters above the Mekong at the southern end of Deqin county in one of the most remote areas of Yunnan province. I crossed into Cizhong on a bridge that will be inundated by the dam’s reservoir in a few years.  Looming fifty meters above, a half constructed bridge built by the dam developer Huaneng Hydrolancang will upon completion bisect a patch of carefully maintained rice paddies located between the river and the village.

Cizhong is majority Tibetan, and for years both Chinese and foreign tourists have flocked to the village for two reasons.  First, eighty percent of the village’s 115 households are members of the local Catholic church established in the late 19th century by French missionaries. Several times a week, villagers file into the stone Cizhong cathedral, a nationally protected structure, to take part in mass led by Li Fei, a priest from Inner Mongolia.  The prayers sung in unison before mass are to the tune of commonly known Tibetan Buddhist chants.  European tourists typically line the back pews to catch a glimpse of this uncommon marriage of cultures.

Cizhong’s Catholic Church, a nationally protected structure built in the early 20th century.

Cizhong’s Catholic Church, a nationally protected structure built in the early 20th century.

Second, Cizhong is home to a growing cottage wine industry, also introduced by the French missionaries prior to the establishment of the People’s Republic of China in 1949.  The wine boom started in the late 1990s with the resurrection of a Rose Honey grape variety found growing on the cathedral grounds and no longer cultivated in France.  About ten years ago, the local Deqin county government introduced agricultural assistance programs that brought in other kinds of grape varieties as well as technical aid to supply a larger wine making industry in the Shangri-la region.  Currently, most villagers sell their grapes to middlemen each harvest, but some choose to make their own wine to retail at Cizhong’s local wineries and guesthouses.

New neighbors

However, the things that make Cizhong special may not be around for long. The Wunonglong dam threatens not just Cizhong’s local economy that has delivered modest levels of prosperity to the village over the past thirty years, but also the religious harmony between local Tibetan Catholics and Buddhists.

In two years Yanmen, an upstream community with more than two hundred households, will be entirely relocated to Cizhong.  Yanmen sits low along the banks of the Mekong and will be completely flooded by Wunonglong’s reservoir and the only place to transplant Yanmen’s residents is on top of Cizhong’s rice paddies.  Upon hearing the news of Yanmen’s takeover of their rice paddies, Cizhong’s villagers reacted emotionally as the paddies create a critical community space for social interaction. “The village elders cried when they heard the rice paddies would be destroyed.  The paddies were carved with their bare hands in the 1960’s and now the government wants to take them away?” says a local villager. Another villager claimed one rice harvest can feed the village for two years. Without a rice crop, villagers will have to generate income to overcome a critical food security issue.

Part of Yanmen village located below the inundation zone of Wunonglong's reservoir.

Part of Yanmen village located below the inundation zone of Wunonglong’s reservoir.

The day I walked through Cizhong was the last day for the giant walnut trees that lined Cizhong’s only road. To widen the road making way for Yanmen’s relocation, the remains of the trees, which each can produce up to 10000 RMB (1500 USD) of walnuts per year for sale at local markets, were stacked into wrecked piles of limbs and logs. Villagers received 300-10000 RMB in compensation per tree, at most enough to cover one year’s harvest.

The wine industry, as well as walnuts, has suffered as a result of the relocation. “They cut down an entire row of my grapes,” says a villager who also lost walnut trees to the road’s expansion.  “We were only compensated 40 RMB for a healthy vine and 30 RMB for saplings.  One vine produces 40 RMB of grapes per year, and I have no new land to plant on.  They took 100 of my vines.”

Road widening brings down scores of Cizhong’s walnut trees.

Road widening brings down scores of Cizhong’s walnut trees.

No equity, nowhere to turn

Land compensation is an issue of major contention in Cizhong.  More than half of Cizhong’s agriculturally productive land is being claimed for redistribution to the incoming residents of Yanmen and originally villagers were offered 30,000 RMB per mu of land (1 acre equals 6 mu) lost to Yanmen’s relocation.  Currently the local government is offering 100,000 RMB per mu, but Cizhong’s villagers continue to hold out.

“The villagers who moved to the city long ago and no longer live here agreed to 100,000 RMB per mu.  It’s easy for them because they have other jobs and other income, but to us, the taking of our land is taking away our only source of income,” says a villager surnamed Wang. Some villagers will lose all of their productive land. Stall tactics make sense since the local government will take 30% of the compensation and only dole out the agreed upon compensation in monthly installments over 15 years.  At the current offer, with only 3000 RMB per mu in compensation per month, even the most business savvy individuals will not be able to survive.  “We will wait,” says Wang with unsteady confidence.

Yanmen’s residents will rebuild on Cizhong’s carefully cultivated rice paddies

Yanmen’s residents will rebuild on Cizhong’s carefully cultivated rice paddies

I inquired about legal recourse.  “The local mayor only listens to money.  He’s not on our side,” continues Wang.  “I tried to file a petition in Deqin, the county seat, but the official there said the only way he’d review our petition was if the entire village showed up. That’s impossible. We don’t know who to turn to.”

Two hundred meters from the village on the opposite bank of the Mekong, new road construction and a tunneling project carries on day and night. Like the old bridge, the current road to Cizhong will be flooded by the dam’s reservoir. Noise from stone crushing machinery and cement processers pervades the valley.  Last year a landslide created by the road project forced the river to change course and washed away three mu of Wang’s riverside agricultural land. To date he has received no compensation.  Wang claims landslides opposite the village have resulted in the deaths of more than fifty construction workers. He points to cracks in the plaster walls of his traditional home built of wood and earth.  “My house shakes all day long from the construction.”

Highway construction opposite Cizhong has led to landslides and more than 50 deaths.

Highway construction opposite Cizhong has led to landslides and more than 50 deaths.

“Ten years ago we had everything we needed and now life is only getting worse,” continues Wang. Electricity generated by the Wunonglong dam will not be distributed to Cizhong.  In a prelude to Cizhong’s current worries, a small-scale hydropower project adjacent to the village was constructed a few years ago. It sends no power to the village, and to make matters worse, the small scale project cut off access to a local stream and to pasture lands beyond it.  “We let our cows out to pasture in the hills but they came back with bloodied legs because they couldn’t cross the land affected by the small hydropower project. Now there’s nowhere for our cows to graze.” When the small scale project was commissioned, developers promised locals 500 units of free electricity – those promises were never fulfilled.  Not a single Cizhong villager was employed in the construction of the small scale power station, and the price of electricity has been on a steady rise in the village.

Squeezed by national development needs

When Chinese dam developers conduct feasibility studies and first meet with locals affected by projects, they fervently sing praises of hydropower, boasting of how the dam will deliver local communities out of poverty and provide new income sources.  Reality tells a different story as infrastructure development projects in southwest China nearly always fail to provide net benefits to those who live closest to them.  In the case of China’s hydropower development on the Mekong, most power is sent to cities on or near China’s eastern coast. And as China doubles down on its commitments to reducing carbon output, the investment in hydropower projects, particularly in the under-developed southwest is amplified.

In Cizhong as in many other parts of upland southwest China, the Chinese government’s “core interests” of energy dependence and carbon reduction combine forces to turn land held by indigenous ethnic peoples  into a marketable commodity. Individual livelihoods, the social cohesion provided by generational practices and reliance on the land, and local traditions are consistently marginalized.

A few years ago at a village meeting, a former Cizhong mayor berated the villagers shouting “This land, this water, these mountains, they are not yours!  Stop acting like these are yours!  This is the state’s land, and these are the state’s resources.”

From a legal perspective, the Chinese state owns the land and everything above and below it, but villagers who are responsible for the productive economic activities that happen on that land are legally guaranteed compensation at fair market value for land grabbed by developers or involved in relocation efforts. Yet on China’s periphery, even the commoditization process fails. The marginalized nature of Cizhong and distance from the state’s judicial apparatus prevents fair compensation. Further, the law lacks consideration for values attached to various ways upland ethnic peoples use the land.

The Chinese state apparatus sees compensation to and relocation of rural peoples affected by development through standards applied to lowland agriculture, where patches of land are treated as commodities producing an accountable thus taxable yield on an annual basis. In upland China as in parts of Southeast Asia, land use patterns are less standardized and less predictable. Villagers there use mountain slopes as common pasture land for grazing animals, the forests as areas for collecting consumable and marketable products such as the matsutake mushroom and caterpillar fungus, or as in Cizhong’s case, walnuts produced by trees lining its roads and fields. The value of community-building functions created by these shared land use practices often is greater than the cumulative economic value derived from the land.

Sunday mass in Cizhong's Catholic church.

Sunday mass in Cizhong’s Catholic church.

“We are worried about village harmony,” Wang continues, discussing how the daily routines of Cizhong’s Catholics are still deeply entwined with Tibetan Buddhist culture.  “It’s common to see Buddhist monks present to give blessings at Catholic weddings and Christmas and Easter. We’ve achieved this harmony through decades of exchange with our Buddhist neighbors.”  However, all of Yanmen’s residents are believers in Tibetan Buddhism and unfamiliar with Catholic culture. Wang is worried that despite common ethnic heritage, the influx of Buddhists will upset community harmony and social interaction.  He labels Yanmen’s residents as overly superstitious and tells stories of how they are caught up in a spiteful sectoral feud between a local protector deity and the Dalai Lama that divides families in this part of the Tibetan world.

As if matters could not get any worse, when Yanmen village moves in, Cizhong will lose its name. Yanmen is one rung higher in China’s administrative ranking of localities, providing further risk to the interdependent cottage tourism and wine industries that have bet their futures on Cizhong’s name and unique history. The name change coupled with the inundation of Tibetan Buddhist villagers from Yanmen will dilute the uniqueness of Cizhong’s past and have a particular impact on Cizhong’s tourism industry.  With less land available for agricultural production per household, villager’s annual grape yields will decrease having an impact on income.  Villagers might choose to switch to higher value crops, but options for diversification are few in the canyonlands of the Upper Mekong. Alternatively villagers will be pressured to intensify the use of fertilizers to increase grape yields, pushing limits on sustainability and subjecting the local ecology to the effects of dangerous chemicals.

Spring grapes in Cizhong

Spring grapes in Cizhong

With no avenue for legal recourse and no one coming to aid the villagers, Cizhong’s days are numbered. The demoralizing effects of the Wunonglong dam are obvious and with nowhere to turn to for assistance or relief, Cizhong’s villagers can only passively wait to absorb the next shockwave. Censorship and the tightening of restrictions on NGOs under Xi Jinping’s government discourages civil society groups from intervening in cases like Cizhong’s making this unfortunate village just one of many caught up in the inevitable leviathan of energy infrastructure development in southwest China.

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Filed under Agriculture, China, Current Events, Energy, Food, SLIDER, Sustainability and Resource Management

A Tibetan Christmas in Yunnan

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Nestled on the banks of the Upper Mekong River — or Lancang (澜沧江) as it is known in China — are several Tibetan villages of mixed religion where Buddhist and Catholic families live together and often join in each other’s festivals. While engaged in research on the history and budding economy of winemaking in this region, I was able to take part in the annual Christmas mass and festival in the village of Cizhong (茨中). Here, celebrations are a two-day event and the largest festival of the year for the area.

First, a very short primer on the history of Catholicism in Yunnan’s northwest, and how the religious observance of Christmas became a major festival for local Tibetans: Yunnan’s official renaming of the nearby Zhongdian region as Shangri-La — based on James Hilton’s classic 1930’s novel Lost Horizon — actually gains a small bit of credence as the real location of Hilton’s story thanks to Cizhong and its nearby villages. In the book, the fictional Shangri-la is a mixed monastic community where Tibetan Buddhists, Chinese, and western Catholics all live peacefully in together. This is largely true in Cizhong today, though Catholicism historically faced a somewhat violent reception from some in the region, while other peopele openly welcomed it. French Catholic missionaries first arrived in northwest Yunnan in the nineteenth century, and viewed their work as a gateway to expanding their teachings across greater Tibet.Brendan 2

Never being able to reach very far into this isolated and at times violent country — often due to resistance from local Buddhist lamas — the French would eventually manage to set up a community of churches and convert many Tibetan communities in northwest Yunnan along both the upper reaches of the Lancang and Nujiang rivers. They were never quite able to penetrate much farther into Tibet. Even in these areas, religious crusaders at times faced violent repression from local religions leaders and in many cases even death.

Yet the French persisted in their missions, and were later joined in the early to mid-twentieth century by request by a group of Swiss from the Great Saint Bernard Hospice high up in the Alps. These priests had already become quite famous for providing mountain rescues and services to Catholic pilgrims crossing the Alps en route to Rome. Their expertise in mountain travel and high-altitude living were crucial in helping to continue and eventually take over the work first begun by the French in Yunnan.

Today in Cizhong, where the original cathedral built by the French in 1905 still stands, about 80 percent of villagers still actively practice Catholicism. They are led by a Han Chinese priest from Inner Mongolia who arrived in 2008, sent by the Catholic Association of China. Prior to this time, the village had no priest, and so no formal masses were held after 1952 when the remaining French and Swiss Christians were expelled. Villagers nonetheless maintained their religion and began to openly pray together in the 1980s after Deng Xiaoping lifted bans on organized religion put in place during the Mao era.

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2014 Christmas observance

Christmas today in Cizhong is a major event, and the non-religious portions of the festival are in fact celebrated by both Catholics and Buddhists alike. Major preparations and community events for the festival began on the morning of Christmas Eve, when many villagers gathered together at the church to clean the building and decorate it for the festival. Lunch was made for those working through the afternoon, and then everyone returned home before dusk.

The decorations set up in the church were predominantly what one might equate with a Western Christmas celebration: Statues of Mary and Joseph in shrines on each side of the altar were surrounded by strings of lights, and a similar statue of Christ was placed high up on the wall behind the altar for all to see. Several plastic Christmas trees which grace the inside of the church year round were also cleaned and redecorated with Christmas lights.

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A very elaborate nativity scene was set up to one side of the altar, decorated with pine boughs, with lights on its roof. In addition to the boughs, the areas in the front of the church are also decorated with branches from a local broadleaf evergreen tree with red berries from the genus Photinia. Local elders say they have called this plant shengdan shu — or ‘Christmas Tree’ — since the time of the French and Swiss fathers.
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Around 7pm, villagers slowly began to arrive and file into the church for the evening mass, which began this year around 8:30. It should be noted that Christmas seems to have become quite a publicized event in Cizhong, perhaps due to the attention it receives in tourism materials. The mass not only included Cizhong villagers but many foreign — particularly French — and Chinese tourists, photographers, and other academics including myself. Christmas Eve mass continued for just under two hours, after which everyone returned home until the next morning. Both Christmas masses, and particularly the morning mass, were much more extravagant than a typical Sunday service. Large numbers of villagers showed up from all over, dressed in their full traditional Tibetan regalia. This drew even more tourists.

The Christmas morning mass — which actually didn’t begin until almost noon despite villagers arriving around 9am — also included a full processional composed of the priest and his assistants walking into the church in their robes, with candles, a cross, and incense censer. None of this is normally used for weekly services.The language of the mass in Cizhong is peculiar.  Many familar Catholic songs sung by villagers are sung in Tibetan using the translations originally created by the French and Swiss. Conversely, the mass and bible readings themselves are conducted by the priest in Mandarin Chinese, so the service is quite syncretic and eclectic being Chinese with Tibetan chanting.

Later an engaged couple walked down the aisle to receive a special Christmas blessing from the father. They were followed by a procession of children in traditional Tibetan clothing and Santa hats, followed by traditionally dressed women bearing gifts for Christ. The priest and his village assistants accepted the gifts and then placed them in front of the nativity scene that had been set up below and to the side of the altar.

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The Afterparty

Following the Christmas morning mass, everyone — villagers, tourists, and anyone else in attendance — gathered in the courtyard in front of the church and began the afternoon festivities of drinking and performing traditional Tibetan dances and sings. During this portion of the day, Buddhist locals also arrived to join in the festivities.

To begin, everyone first simply found a spot in the courtyard to enjoy the sun, the company of others and cake donated by all the village families. It was served followed by a choice of barley liquor — known as qingkejiu — mixed with meat, or a locally made rice wine called mijiu mixed with egg.

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After a short time, traditional circle dancing began, accompanied by singing and several men playing traditional string instruments called piwang. The singing is always done as a back-and-forth exchange, with men and women each singing separately while dancing on opposite sides of the circle which rotates around as more people join.

While the merriment ensued, a lunch of several Chinese-style dishes was served in a small museum room next to the church. Here, several tables were set up and groups of locals and visitors rotated through to sit down and be served. After they finished, the tables were cleared and a new group welcomed in to eat.

Dancing continued, and by this time many of the villagers had joined in. The men particularly all seemed to be sporting a bottle or can of beer. By around 5pm things began to wind down with most people returned home, while the tourists and other visitors headed back to their guesthouses. And with that, my Tibetan Catholic Christmas on the Upper Mekong came to an end.
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Tibetan Wine Boom Threatens Food Security

The growing Tibetan wine industry raises concerns about local food supplies and pesticide use.

Many familiar with China and Tibet, may have heard about China’s “Shangri-La,” a region in the northwest of China’s Yunnan Province bordering Tibet and Sichuan that was officially renamed in 2001 after the location of a mystical Himalayan paradise in James Hilton’s 1933 novel, Lost Horizon.  The goal of this naming campaign was to heavily promote and extend tourism throughout the region, a strategy that has proved highly effective for the local government with the number of both Chinese and foreign visitors continuing to grow annually and with the increasing expansion of a tourism industry catering to the desires of travelers wanting to experience both Tibetan culture and local natural wonders.

 

Grapes on vine in a village near the Yunnan Tibet border

Grapes on vine in a village near the Yunnan Tibet border

Over the last decade, a significant corporate and agricultural development project in the region has involved the growth of a Tibetan wine industry among rural villages on the upper Lancang (Mekong) and Jinsha (Yangtze) rivers.  About nine years ago, the provincial government approached villagers across the region’s warm and dry rivers valleys and encouraged them to begin growing grapes to annually sell to the newly established Shangri-La Red Wine Company, a new corporation with close government ties that markets its wine as being distinctly Tibetan and coming from “Shangri-La.”  As part of this program, villagers were given grape seedlings and concrete trellises to support their new vineyards.  Slowly, more and more villages have caught on to this practice and pattern of agriculture to the point that in several areas, fields have been transformed into monocrops, though this is not the case is all locations.  Indeed in some of the region’s villages, a diversity of crops including wheat, barley, buckwheat, corn, and in the southernmost areas rice, are all grown.

 

The government introduced Cabernet Sauvignon vineyards to the  village along the Upper Lancang in Yunnan close to Tibet.

The government introduced Cabernet Sauvignon vineyards to the
village along the Upper Lancang in Yunnan close to Tibet.

Though I had been traveling and studying in this region for seven years and had indeed witnessed grape growing, it was not until 2011 when I arrived to conduct research on the potential impacts of hydropower resettlement in the region for my master’s degree that I began to realize what a large undertaking has occurred with grape agriculture and the major impacts that this has had on local livelihoods.  Discovering these issues, I began to explore them more deeply, writing a chapter in my MA thesis focused on the topic (which is soon to be published as an academic article), and now looking at this grape agriculture, its history, and the changes associated with it in great depth for my doctoral research.

 

Original Rose Honey vines in the church yard at Cizhong in the  south of Yunnan’s Tibetan region

Original Rose Honey vines in the church yard at Cizhong in the
south of Yunnan’s Tibetan region

Despite their recent expansion across the region, grapes and wine actually have a long and interesting history in the region in isolated areas.  In the late 1800’s, French Catholic missionaries established a strong presence in the region, primarily in the neighboring Nu (Salween) river valley but with a few successful churches and Tibetan converts in the Lancang as well.  While establishing their churches, the French also began to plant grapes and to produce wine, a practice which is still carried on to this day by villagers in Yunnan’s southern most Tibetan villages in Cizhong.  Unique to Cizhong on the upper Lancang is also a variety of grapes known as Rose Honey, a strain that was thought to have been completely wiped out by a blight in France but was found preserved within the church walls at Cizhong.

 

Township government Cabernet vineyards planted outside of Cizhong’ s church

Township government Cabernet vineyards planted outside of Cizhong’
s church

Based on my own interviews and ethnographic work in the region, the Rose Honey grapes are in fact only grown by a limited number of villagers and today are primarily unique to Cizhong alone.  When the prefectural government and Shangri-La Red Wine Company introduced and encouraged grape growing throughout the region approximately eight years ago, they provided a new variety of Cabernet Sauvignon grapes, which is the only variety that this company will purchase.  Therefore the majority of the communities in the region grow and sell these grapes, though in some cases around Cizhong they also produce some wine to sell to tourists themselves, though this is not the case everywhere, especially in the most upstream areas closest to Tibet where some villages have no knowledge of wine making.  Unlike the Rose Honey grapes, the Cabernet variety also requires significant chemical inputs by way of fertilizers and pesticides.

 

From a sustainability standpoint, this increasing reliance on chemicals is one of two major areas of concern and interest – the second is food security.  Villagers themselves are not unaware that they are becoming increasingly reliant on chemicals and that this may be causing problems either.  In one village where I work, only two years ago it was a very common practice among households to intercrop vegetables for personal consumption among grape vines.  However starting this year I both noticed that the practice has decreased and was informed that this was due to villagers own worries about eating foods exposed to too many chemicals and possibly now toxic soils.  Similarly, one of my informants in Cizhong prides himself on two features of his grapes: they are completely organic, and he only grows the Rose Honey variety he obtained from the church yards.  This man has pointed out that most people in Cizhong use many chemicals because the Cabernet grapes introduced by the government won’t grow without them, while the Rose Honey grapes can be grown without any inputs.  Using these characteristics he markets the wine he makes as being both organic and of the historically significant Rose Honey variety, and has managed to develop a very good income for himself by selling wine to local government officials for banquets and to a restaurant in the famous tourism city of Lijiang to the south.

 

Cizhong villager tending his organic Rose Honey vines.  He makes and sells wine  himself rather than selling grapes to a company.

Cizhong villager tending his organic Rose Honey vines. He makes and sells wine
himself rather than selling grapes to a company.

Food security and changes in traditional cropping patterns and ways of life are also a major issue created by grape growing.  In the downstream regions around Cizhong, the majority of villagers still grow large amounts of grain including rice (the northernmost rice in the Mekong and the only rice grown by Tibetans), wheat, barley, corn, and buckwheat to fulfill their own subsistence and livestock needs.  This is not the case upstream however where villagers now grow little to no grain in exchange for grapes as a monocrop; by doing so they then rely on the profits from grape sales to purchase grain for subsistence and also fertilizers and pesticides.  This has brought about two issues.  The first is major changes in diet, as people who traditionally subsisted on wheat and barley are now purchasing rice and in a sense becoming “Hanified” by their diets as they move away from eating traditional Tibetan foods.  Second, there is now a great reliance on the government and the Shangri-La Red Wine Company to purchase grapes, which are the number one income source and thus hugely important in securing funds to purchase adequate amounts of food to eat.  However from year to year, selling grapes is a major issue of concern, particularly being able to sell them at the ideal time when they are first ready to be harvested because if one waits too long they begin to rot on the vines and lose weight which is how they are measured for sales.

 

Interview with an 85 year old Cizhong villager who learned to make wine from French Catholics in the 1930s (photo by Sun Fei).

Interview with an 85 year old Cizhong villager who learned to make wine from French Catholics in the 1930s (photo by Sun Fei).

Since the harvest season of 2011 when I first began studying these issues, the company purchases have consistently arrived late every year, which has created serious worries among villagers about their ability to sell the crop.  Despite government assurances that the company is guaranteed to arrive by a certain date each year, this has not appeared to actually be the case, and securing maximum prices and value from grapes from year to year is a constant struggle for villagers as well as the new reliance on outside food purchase which are well captured in the following quotes from interviews:

 

“Before we planted grapes we didn’t have to buy corn and pesticides, but now we do.  However our income is still better growing grapes. If you plant grapes your income will increase, but you also have to spend more money to buy food.”

 

More or less, villages fully recognize the vulnerabilities involved in switching their cropping to grapes, but have still chosen to do and have invested much time and energy in doing so because of the high monetary returns that they provide.

An abbreviated version was posted here earlier this week on thethirdpole.net

 

 

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