Share
IN Bhutan, distinctive Buddhist practices are being incorporated into nation-building and good citizenship. Tsethar, an ancient ritual rooted in nonviolence and animal welfare, has become a central element of Bhutan's national development policies.
Tsethar, a Buddhist ritual with its roots in the concept of ahimsa (nonviolence), emphasises nonviolence and animal welfare as central tenets of Buddhism. It involves the act of saving animals destined for slaughter, reflecting compassion for all sentient beings. The practice gained significant attention when a Buddhist lama named Kunzang Dorjee bought and saved five escaped bulls, embodying the principle of tsethar. This act of compassion became widely popular, serving as a moral example and reinforcing the importance of compassion within Bhutanese Buddhism.
Kunzang Dorjee's tsethar initiated a movement that brought about substantial changes in Bhutan's slaughtering business and even influenced neighbouring regions. Collaborating with Bhutan's highest religious figure, Je Khenpo Tulku Jigme Chodrak, Kunzang Dorjee expanded his efforts to purchase cattle bound for slaughter and release them into open fields. Je Khenpo actively toured rural areas, teaching nonviolence and denouncing animal sacrifices in various religious practices.
However, the implementation of tsethar faced challenges, particularly in addressing the concerns of the rural peasantry who feared the wrath of local deities and spirits traditionally appeased through blood sacrifices. Je Khenpo directly communicated with these deities and spirits, assuring them that people and livestock would not be harmed if the practices ceased. This belief in Je Khenpo's power to subdue the wrathful elements of nature led to a gradual decline in animal sacrifices and a shift towards more vegetarian food habits in Bhutan.
The Bhutanese government recognised the potential of tsethar as a tool for promoting cultural values and environmental conservation. They incorporated tsethar into national development policies, encouraging citizens to participate in the release of animals as a means of accumulating spiritual merit. This government endorsement led to the establishment of designated tsethar days, where thousands of animals are released into their natural habitats accompanied by religious ceremonies, prayers, and teachings on compassion.
***
Despite the growing popularity of tsethar and the government's efforts to discourage meat consumption, the consumption and slaughtering of animals remain contentious issues in Bhutan. Research has shown that meat consumption is on the rise, questioning the effectiveness of government policies aimed at curbing meat consumption and sale. Individuals have devised alternative methods to circumvent the meat ban and continue their meat-eating practices, employing strategies to downplay the stigma associated with being animal killers and meat eaters.
The monastic code in Bhutan introduces the concept of "trikoṭiśuddha," allowing monks and nuns to consume meat as long as they have not been directly involved in killing the animal. This nuanced interpretation enables individuals to reconcile their religious beliefs with their desire to consume meat. However, the stigmatisation of slaughter and butchering affects not only individuals but also Bhutanese livestock farmers and pastoralists, complicating their lives as they navigate the tension between local customs and government policies.
Government campaigns and teachings by influential Buddhist leaders address the issues of slaughtering and meat consumption. However, implementing policies at the village level presents unique challenges. Local communities often prioritise established livelihoods and cultural practices over conservation efforts, highlighting the complexities of implementing policies at the grassroots level.
Despite the stringent meat laws and the government's efforts to promote compassion and animal welfare, Bhutan continues to grapple with a widespread flouting of these regulations. Various factors contribute to this contradiction, creating a complex socio-cultural landscape.
Orthodox beliefs and cultural practices that involve animal sacrifices pose a challenge to the implementation of meat laws. The rural peasantry, fearing the wrath of local deities and spirits traditionally appeased through blood sacrifices, hesitate to abandon these practices. The deep-rooted reliance on the efficacy of such rituals clashes with the evolving interpretation of Buddhist teachings, creating a conflict between cultural norms and the prescribed regulations.
***
Individuals involved in the meat industry have devised alternative measures to circumvent the meat ban and continue their practices. By concealing the identity of butchers, often portraying them as outsiders, individuals aim to dissociate themselves from the act of killing animals and evade the social stigma associated with it. These strategies, reminiscent of James C. Scott's concept of a "hidden meat transcript," allow individuals to mitigate the consequences of their meat practices and sustain their consumption patterns.
Livestock farmers and pastoralists heavily rely on meat sales for their livelihoods. The stigmatisation of slaughter and butchering practices complicates their lives as they navigate the tension between adhering to local customs and complying with government policies. The conflict between traditional practices and new regulations weighs heavily on the rural peasantry, creating a dilemma between their identity as good Bhutanese citizens and their economic reality.
Implementing meat laws at the community level presents distinct hurdles. Despite the government's efforts to establish rules and awareness campaigns, effectively overseeing and controlling the consumption and trade of meat remains a daunting endeavour. Furthermore, public sentiments towards meat play a crucial role. Surprisingly, despite the increasing acceptance of tsethar and the promotion of compassion, research suggests a surge in meat consumption, prompting inquiries into the efficacy of government measures.
