Guardians of Pangchen: How the Mangma system balances justice and biodiversity

In June 2018, the Mangma of Lumpo village summoned two individuals from a neighbouring village, along with their Gaon Burah and Gyanchen, to a meeting after they were suspected of illegally entering the forest of Lumpo village as potential hunters.

These individuals had been photographed in the Tamala area of the Pangchen Lumpo Muchat Community Conserved Area (PLUMCCA) during a camera‑trap survey aimed at documenting the region’s mammalian diversity.

Following an investigation led by the Mangma to identify the suspects, it was determined that the hunters were indeed residents of neighbouring villages who had ventured into the high‑altitude alpine zones of the conservation area, primarily in search of musk deer and various pheasants.

The investigation, including questioning and discussions, lasted throughout the day and continued until midnight. Ultimately, both parties reached a compromise, agreeing to settle the matter with a penalty, locally known as Gyong or Cheaba.

The judgment, rendered through this traditional judicial process, was accepted by all involved. To foster goodwill and prevent any lingering ill‑feelings, the Mangma and neighbouring villagers held a gathering with food and beverages to promote brotherhood once the proceedings concluded.

In the Monpa society of western Arunachal Pradesh, the traditional Mangma system, which forms their institutional framework, has been pivotal in delivering social justice, managing conflicts, and determining village welfare and development agendas.

Despite the introduction of the Panchayati Raj institution under the 73rd and 74th Constitutional Amendments in Arunachal Pradesh since 1973, the Mangma system remains significant in daily functioning, conflict resolution, and resource management of villages.

This traditional governance mechanism has been practised for generations and continues to be upheld in most Monpa villages. In the Zemithang Valley, also known as Pangchen, the Mangma plays a vital role in decision‑making.

Predominantly inhabited by Monpa communities who practise agro‑pastoralism, the valley’s residents have a strong faith in Buddhism, which leads them to largely avoid hunting or killing animals. Pangchen also signifies sacrifice and embodies a greater responsibility to society.

Selection of portfolios

The villagers of the valley observe Tontson puja every October. This puja is conducted for the welfare of the community, to protect the village from bad omens, and it plays a crucial role in selecting the various portfolios for the Mangma. The Mangma is led by the Tsorgen, a long‑term position unanimously selected by the villagers. In most current situations, the Tsorgen also serves as the Gaon Burah and is recognised by the state‑ and district‑level administration. The other portfolios rotate annually and are selected during the Tontson puja.

Of particular significance among these roles is the Gyanchen, who assists the Tsorgen in daily functions, organises rituals, and communicates information about pujas and meetings to the community. Although Gyanchens are typically male, the position is not restricted to men.

However, the Gyanchen must belong to the Khremi, the family with ancestral property rights that also bears greater responsibilities in village decision‑making and event organisation. Other families, known as Namdong—referred to as Namthing or Dudong in some villages—play an important role in village affairs, though their involvement in decision‑making can be inconsistent.

To assist the Gyanchen in performing their duties, villagers also select Gyachongs from the community.

Multiple Gyachongs may be chosen to support village affairs—preferably one Gyachong from every settlement. These positions rotate annually, allowing each family a chance to serve over the years. Female members are encouraged to take on these roles, especially if the position falls to a woman‑headed household.

The communities are mostly divided based on their occupations. Primarily, there are the Ungpa, who practise agriculture, and the Brokpa, who engage in yak and cattle herding. Among the Brokpas, the Mangma selects Drokponsto ensure proper management of grazing grounds, allocate time for grazers, and provide necessary support to facilitate herding activities.

The Drokpons identify grazing routes, set rules and regulations, keep an account of Brokpasaccording to their routes, and finalise dates for departure to and return from the grazing grounds. They, along with other Brokpas and the village Lama, perform the Lhamksu puja before departing for grazing in May and observe the Lhapsang puja upon their return around October.

Drokpons communicate regularly with the Gyanchen regarding grazing matters and escalate major issues—such as overgrazing or intrusion of grazers from other villages—to the Tsorgen and Mangma from time to time. Overall, they monitor all grazing activities, collect taxes, and impose fines on those who disobey the grazing rules. The Drokpons collect fines for violations of rules and regulations during the Lhapsang puja, when the entire community is in the village.

The individuals holding these positions are required to devote substantial time to social affairs in the village, with the roles of Tsorgen and Gyanchen being particularly demanding. As a result, it is customary for the villagers to provide labour support to the families of the Tsorgen and Gyanchen, especially in agricultural activities on a rotational basis, to support their households and livelihoods.

This practice continues even today, and their services are utilised for collecting firewood, repairing houses, and, in Lumpo village, patrolling community forests periodically under the guidance of the Tsorgen or Gaon Burah.

Resolving local issues

The Tsorgen and Gyanchen also play significant roles in dispute resolution, conflict management, and resource allocation. They decide on the collection of firewood and other forest resources (NTFPs) for household subsistence use.

In the Zemithang Valley, there are clearly defined rules for resolving land or property disputes. When a villager has an issue, they first approach the Gyanchen with a Khada (a Buddhist offering scarf in Himalayan Buddhism), Aara (a local beverage, usually a maize‑ or millet‑based brew), and Rs. 10 (recently revised from Rs. 2), requesting intervention to resolve the conflict.

The Gyanchen attempts to settle the issue, but if the matter is complex, they refer the case to the Tsorgen within three days. If the Gyanchen fails to do so, they are fined substantially by the Mangma for negligence. Both the Tsorgen and Gyanchen strive to resolve the matter, but for particularly complex cases they may seek help from the entire membership of the Mangma, known as Yapa.

For larger disputes or conflict resolution between two villages, the matter is escalated to the Pangchen Tso, which comprises all Tsorgens (or Gaon Burahs) from the valley’s villages. If none of them can resolve the issue, it is taken forward to a civil court (circle office and beyond). Although it is rare, a complainant may directly approach the civil administration for dispute resolution.

Conversely, there are instances where the civil administration seeks assistance from the Mangma and Pangchen Tso to address community conflicts, land, or other resource‑related matters.

The Mangma is a well‑defined and widely accepted system for managing village affairs and resources. It has established rules for regulating grazing grounds, collecting firewood and timber, and managing land to support village livelihoods.

In some villages, the Mangma selects a group of youth to monitor forest resource collection. The Drokpons, apart from their core duty of managing grazing grounds and herders, are responsible for preventing the mismanagement of wildlife and harvesting of wild plants.

While the Mangma system effectively addresses local village issues and inter‑village matters—such as preventing illegal hunting in Lumpo’s forests—it faces challenges from emerging issues like land conversion for roads, development projects, and the establishment of defence cantonments in border villages.

Given its acceptance by both the village and local administration, the Mangma system can be enhanced to address these potential impacts through dialogue, strategic negotiation, and regular engagement.

This would make the Mangma system more comprehensive in addressing developmental and conservation challenges in the villages of western Arunachal Pradesh, primarily inhabited by the Monpa community.

Strengthening such institutions for social inclusion and conservation would align the state with India’s ambitious commitment to the global vision of living in harmony with nature by 2050, as part of the Kunming‑Montreal Global Biodiversity Framework Target 21.

Views expressed are that of the author. The author works with WWF India, Western Arunachal Landscape as Senior Expert, Community-based Conservation.

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