1 00:00:09,130 --> 00:00:14,170 Today's session is all about Mr. Ball. 2 00:00:14,170 --> 00:00:24,460 Zooming in from Switzerland. And he's going to talk about something very interesting about the mental environmental 3 00:00:24,460 --> 00:00:33,340 issues concerning rituals and whatever is left over from sort of rituals. 4 00:00:33,340 --> 00:00:38,320 He is currently a senior postdoctoral researcher at the lab of Cultural and Social 5 00:00:38,320 --> 00:00:42,880 Anthropology in the Institute of Social Sciences at the University of Losen, 6 00:00:42,880 --> 00:00:49,540 Switzerland, and received his PTSD in anthropology from the University of Wisconsin Medicine. 7 00:00:49,540 --> 00:01:06,240 In 2017. The general subject of his research, sacred trash and personhood, well, in the near future, I hope, also turn into a full fledged book. 8 00:01:06,240 --> 00:01:15,810 There are few articles that already shed some light on his research, which is also based on what? 9 00:01:15,810 --> 00:01:20,100 And everything else. Go. 10 00:01:20,100 --> 00:01:25,260 We'll talk about that. Go ahead. Hello, everyone. 11 00:01:25,260 --> 00:01:33,540 Thank you, Daniel and Isabella, for inviting me to this Torg series hosted by Tibetan Studies at Oxford. 12 00:01:33,540 --> 00:01:44,750 And thank you for everyone listening in. And today I will explore the relationship between sacred trash trash talks and the personhood. 13 00:01:44,750 --> 00:01:53,900 So the development of tourism as a top priority of local governments has led to friction between Tibetans and Han Chinese, 14 00:01:53,900 --> 00:02:01,880 ethnic Tibetans have long regarded the snowcapped mountains of eastern Himalayas as personal vacation of deities who have 15 00:02:01,880 --> 00:02:11,120 the power to protect people as long as their warships with actions that includes the bestows of material offerings. 16 00:02:11,120 --> 00:02:21,710 The recent burgeoning of Chinese economy has enabled numerous Han Chinese tourists, not only warship this month, India is allowing Tibetans, 17 00:02:21,710 --> 00:02:32,060 but also later the environment with plastic waste high the perform a cosmopolitan imaginary of sacred and ethnic subjectivity, 18 00:02:32,060 --> 00:02:41,090 while consuming this imaginary through activities such as taking photos and depositing their own material offerings. 19 00:02:41,090 --> 00:02:47,570 This cost consumption has created conflict regarding how to define these objects, 20 00:02:47,570 --> 00:02:55,250 a conflict that can be eliminated through the understanding of what constitutes trash. 21 00:02:55,250 --> 00:03:02,840 So within this context, the friction between Tibetans and Han Chinese manifests itself in two different understanding of 22 00:03:02,840 --> 00:03:12,050 what constitutes a moral approach to the environment and thus what constitutes a moral good person. 23 00:03:12,050 --> 00:03:18,200 On the one hand, the Tibetan idea of mountain deity or mountain person's mountains are sacred and 24 00:03:18,200 --> 00:03:25,040 sentient beings have been revived along with the discourse of environmentalism. 25 00:03:25,040 --> 00:03:37,490 On the other, the notion of untouched and veiled mountains have gained popularity along with the growth of tourism and consumerism. 26 00:03:37,490 --> 00:03:47,660 So one type of good person maintains a reciprocal relations with mountain persons through a ritual action of leading objects as offering mountains. 27 00:03:47,660 --> 00:03:56,390 Another good person enters into hierarchical relationship shapes with mountains by consuming the objects of the mountains, 28 00:03:56,390 --> 00:04:00,500 a consumerism framed as the performance of a car. 29 00:04:00,500 --> 00:04:05,720 Cosmopolitan appreciation of Tibetan ethnic subjectivities. 30 00:04:05,720 --> 00:04:17,420 Both activities generate excess objects in the mountain landscape, but interpretation of these objects are politically and morally divergent. 31 00:04:17,420 --> 00:04:25,640 So this talk used the term trash talk to show how talk of waste and personhood reveals the complex relationships 32 00:04:25,640 --> 00:04:33,560 between Tibetans and Han Chinese under conditions of mass tourism and its associated park problem and waste. 33 00:04:33,560 --> 00:04:38,870 What characteristics do these forms of trash talk have and how does some. 34 00:04:38,870 --> 00:04:48,620 How do they shape people's understanding of forms of personhood that are generated in the space between mountain persons and consumer persons? 35 00:04:48,620 --> 00:04:58,010 So to understand trash talk, it is important to compare the customs of Tibetan and Han Chinese who visited the eastern Himalayas. 36 00:04:58,010 --> 00:05:05,240 The Tibetans, they collect Marriotts from mountains and maximise benefit for their families. 37 00:05:05,240 --> 00:05:09,470 They travel long distances. Your family units are multitenant groups. 38 00:05:09,470 --> 00:05:17,090 They carry as much as as much food, bedding, silk scarves, prayer flags and incense as they can. 39 00:05:17,090 --> 00:05:24,890 Tibetan guest house owners usually gave discount rates or accommodate these travellers for free on 40 00:05:24,890 --> 00:05:32,830 the condition that the travellers take prayers with the hosts made with them to the sacred sites. 41 00:05:32,830 --> 00:05:43,330 By contrast, Chinese, they are usually individuals or groups assigned by travel agents based on age, profession, hobby or common origin. 42 00:05:43,330 --> 00:05:53,470 So they are well equipped with bottled water, oxygen. Hailers walking sticks and clothes is made of waterproof or cold resistant fabric. 43 00:05:53,470 --> 00:05:59,380 So no benefits from Ménard making exchanges with Tibetan hosts. 44 00:05:59,380 --> 00:06:05,920 No discounts from. They only have discounts from booking agents or reduced group rates to integrate. 45 00:06:05,920 --> 00:06:11,980 Great. The comparison is a comparison of the rural versus the urban. 46 00:06:11,980 --> 00:06:16,900 The numbers Tibetans and Han Chinese also fluctuate in different patterns. 47 00:06:16,900 --> 00:06:28,840 For the Tibetans throughout the year and they come regularly, the peak attendance is in a year of RAM or mountain person of this region called colour. 48 00:06:28,840 --> 00:06:34,510 Literal translation as the white Mahdist knock out was born in the year of Ran. 49 00:06:34,510 --> 00:06:46,570 So travel at the birth year multiplies the merits, making batoff and also Tibetan visits a significant atom's times in their lifecycle. 50 00:06:46,570 --> 00:06:51,520 For example, births, wedding deaths. Han Chinese Hiver. 51 00:06:51,520 --> 00:06:55,750 Their peak attendance time are the legal holidays. 52 00:06:55,750 --> 00:07:06,970 For example, National Day, holiday, winter or summer school breaks and yearly vacations for retirees are usually at warmer months. 53 00:07:06,970 --> 00:07:11,260 So talks of waste abounds in both groups for the Tibetans. 54 00:07:11,260 --> 00:07:20,110 The offer garment's of their own or their family member or friend has sensory receptors through which the mountain person may hear, see, 55 00:07:20,110 --> 00:07:30,370 touch and feel the presence of the Devault team in a hope that this garment's will encourage the mountain person to respond to devote his requests. 56 00:07:30,370 --> 00:07:36,310 The Tibetans talk amongst themselves about how their sacred sites are being trashed by Han Chinese, 57 00:07:36,310 --> 00:07:42,010 who leave behind everything from plastic water bottles to nylon socks, 58 00:07:42,010 --> 00:07:50,470 forms of dry powder or pollution or disruption, social order that Tibetan claims will offend the mountain persons. 59 00:07:50,470 --> 00:07:58,720 Conversely, the Han Chinese arm themselves against unsafe drinking water with plastic bottles. 60 00:07:58,720 --> 00:08:02,950 Talk about Tibetans being problematic in terms of their hygiene and 61 00:08:02,950 --> 00:08:08,290 untrustworthiness because of the suspicion that they are charged higher prices than 62 00:08:08,290 --> 00:08:20,290 the Tibetan visitors behind talk of loggi involved loggi is the Chinese word for waste involves characterisation of Tibetans as lazy welfare writers, 63 00:08:20,290 --> 00:08:27,670 beneficiaries of state ethnic policies and receivers of favouritism, education, birth and other fields. 64 00:08:27,670 --> 00:08:39,070 Even as the Han ignore the marginal position that Tibetans have had collectively occupied in the course of state supported development in China. 65 00:08:39,070 --> 00:08:51,660 This forms of talking about each other may seem mundane in a manner, yet they mask powerful ways of creating and maintaining inequalities. 66 00:08:51,660 --> 00:08:57,780 So Emily McKee coined the term trash talk to examine a socio economic political 67 00:08:57,780 --> 00:09:04,170 orderings produced through aggregate hard religious trash and multiethnic societies. 68 00:09:04,170 --> 00:09:07,500 McKay suggests that trash talk between ethnic groups normalises, 69 00:09:07,500 --> 00:09:17,760 searching distinction through labels of dirty and disorderly and also naturalised as links between dirty people and the need to remove or reform them. 70 00:09:17,760 --> 00:09:24,990 In this Torg Adopt McKees term trash talk in order to analyse the social, economic and political understanding. 71 00:09:24,990 --> 00:09:29,070 Tibetan and high tension surrounding trash. 72 00:09:29,070 --> 00:09:40,200 Mendelson's amplifiers McKees concept to compose specific forms of waste as a material foundation for from which such trash talk emerges. 73 00:09:40,200 --> 00:09:44,100 I also juxtaposed talks of what constitutes trash. 74 00:09:44,100 --> 00:09:47,490 Side by side with what constitutes good person. 75 00:09:47,490 --> 00:09:55,290 Using interviews with key informants to illuminate the way these two questions inform and create each other. 76 00:09:55,290 --> 00:10:03,720 In doing so, I call attention to the complex role of trash talk in shaping into ethnic tensions, 77 00:10:03,720 --> 00:10:14,490 which I argue centre around the definition of personhood that oscillate between poles of mountain persons and consumer persons. 78 00:10:14,490 --> 00:10:20,820 The division between Tibetan hosts and Han Chinese tourists may seem to boil down to the sacred oppressor's. 79 00:10:20,820 --> 00:10:26,910 The secular and some may consider their trash talk is precisely about the dualism. 80 00:10:26,910 --> 00:10:30,960 Martin Mills into US three first elaborated Tripa. 81 00:10:30,960 --> 00:10:36,780 He called it trip as a Tibetan concept, meaning pollution and disruption in social order. 82 00:10:36,780 --> 00:10:39,540 Tibetan hosts are identified as dripper cut. 83 00:10:39,540 --> 00:10:50,280 Certain behaviours of had tourists, including shouting at sacred sites where water mountain duties leave, buying more than they can consume. 84 00:10:50,280 --> 00:10:55,920 Ignoring bodily gestures to show humility when making offerings to deities, 85 00:10:55,920 --> 00:11:01,510 high end tourists often talk about unclean habits of Tibetans, including per body hygiene, 86 00:11:01,510 --> 00:11:11,550 use of our future drinking water and littering secular distinctions that are meant to define Tibetans as the opposite of the modern and clean Han. 87 00:11:11,550 --> 00:11:19,140 But if we automatically imposed a imagined Spanaway of secular Han and to sacred Tibetan inequalities, 88 00:11:19,140 --> 00:11:24,360 income earning opportunities in a new tourist development are disguised. 89 00:11:24,360 --> 00:11:34,380 Trash and trash picking are crucial issues for Tibetans whose income is dependent upon a continuous influx of tourists, high and tourists. 90 00:11:34,380 --> 00:11:45,780 After all, come to Tibetan areas of viewing them, expecting to see the supposed pristine pollution free and sacred world that they can consume. 91 00:11:45,780 --> 00:11:51,930 Abstract concepts such as Japan is embodied through daily experience. 92 00:11:51,930 --> 00:11:58,230 Therefore, it is important to examine the actual waste management in East Himalaya and to understand 93 00:11:58,230 --> 00:12:04,500 the ways that West intersects with and shaped the daily lives of local residents. 94 00:12:04,500 --> 00:12:15,000 The details of inequalities are meaningful and useful in that they may transcend the imagined boundaries of the Tibetans and Hutchins'. 95 00:12:15,000 --> 00:12:20,100 So tarazed Hawkeye examines social transformation trash into a trash talk. 96 00:12:20,100 --> 00:12:25,650 And from environmental material to into a social and political. 97 00:12:25,650 --> 00:12:31,590 So I have three sections. So first, I lay out the waste management infrastructure of Shangri-La. 98 00:12:31,590 --> 00:12:37,320 And the second I talk about used garments as not trash and sacred sites. 99 00:12:37,320 --> 00:12:45,720 And then lastly, I talk about redefining morality through trash and personhood. 100 00:12:45,720 --> 00:12:51,240 So the area I did my research is called Tibet Ditching Tibetan Autonomous Prefecture. 101 00:12:51,240 --> 00:12:56,340 It was incorporated into PRC 1957. Since thousands. 102 00:12:56,340 --> 00:13:01,140 The tourist become a tourist site under the West Development Project. 103 00:13:01,140 --> 00:13:07,230 In the past few years. And the Belt and Road Initiative, this place again, new popularity. 104 00:13:07,230 --> 00:13:12,150 And the name was Brown. The 1933 Lost Horizon. 105 00:13:12,150 --> 00:13:17,670 And James Hilton's fiction. And it was made into reality. 106 00:13:17,670 --> 00:13:27,900 So the Han Chinese come here to appreciate the fantastic views of Ben and Tom and escape air pollution and stay stress associated with urban life. 107 00:13:27,900 --> 00:13:30,690 And they consume the local culture. 108 00:13:30,690 --> 00:13:45,810 So by 2016, for this town, Shangri-La, 50000 local population received 19 million tourists and earned fourteen point one billion in revenue. 109 00:13:45,810 --> 00:13:51,820 So the high volume of tourists has generated a constant stream of plastic water, potholes, tin cans, 110 00:13:51,820 --> 00:14:01,050 wastepaper and other objects, creating solid craft, solid waste crisis for the vulnerable highland ecosystem. 111 00:14:01,050 --> 00:14:12,030 Nature tourism. It is an exploitation of the notion of nature by capital and other Tibetan people in the hand dominance Chinese society. 112 00:14:12,030 --> 00:14:21,660 But the pressing issue now is this solid waste crisis. And what I see from research about three factors are shaping the waste crisis. 113 00:14:21,660 --> 00:14:32,250 First one is the municipal solid waste system beyond the capacity of a mid-sized city because of the large volume of tourists. 114 00:14:32,250 --> 00:14:39,300 So the sanitation workers here, they are on the eight hour shift and they are alert to any possible waste. 115 00:14:39,300 --> 00:14:48,240 But the waste pains on the streets are always overflowing, saying to us and tough nine kilometres south of the city and the built at landfill, 116 00:14:48,240 --> 00:14:54,780 but cannot proceed and process waste produced and in other regions. 117 00:14:54,780 --> 00:15:00,110 For example, you bomb and which is the main tourist attraction. 118 00:15:00,110 --> 00:15:09,650 Due to a section on Paper Road, the second factor, the far more waste management sector lacks a government run sorting system. 119 00:15:09,650 --> 00:15:13,520 Instead, more than a dozen family run workshop across the city. 120 00:15:13,520 --> 00:15:18,560 Process metal, glass, paper and car parks and plastics from construction. 121 00:15:18,560 --> 00:15:23,510 Waste home in electronics and food, hospitality businesses. 122 00:15:23,510 --> 00:15:25,130 But they are unstable. 123 00:15:25,130 --> 00:15:32,690 Interviews with them shows that quite a few of them, they're planning to abandon their workshops to join their relatives in Cremin, 124 00:15:32,690 --> 00:15:39,140 which the capital city of Union, and because of a slight decline in tourism. 125 00:15:39,140 --> 00:15:46,220 The third factor is the rural tourist attraction sites become the vacuum of waste management, 126 00:15:46,220 --> 00:15:52,970 and it becomes a case by case, a negotiation between the local villagers and the local government. 127 00:15:52,970 --> 00:15:59,900 And yet these rural areas are usually held as sacred sites and they are less connected. 128 00:15:59,900 --> 00:16:05,250 So which produce kind of high transportation? These. 129 00:16:05,250 --> 00:16:10,740 So specific sites, as you both allege, it, has only 140 people. 130 00:16:10,740 --> 00:16:17,850 Quite remote. And for example, the children attend schools six hours away by motorbike. 131 00:16:17,850 --> 00:16:23,130 And the closest village yet, it is closest village to the mountain person. 132 00:16:23,130 --> 00:16:31,950 That is a couple I mentioned before. So it has 30 tax households and usually made into home hotels. 133 00:16:31,950 --> 00:16:34,980 Food services were also provided. 134 00:16:34,980 --> 00:16:46,340 And the small village received more than 10000 tourists and programmes in twenty fifteen since 2009, mainly tourist cooperation. 135 00:16:46,340 --> 00:17:00,180 A car MTC. So they took bank loans to invest in infrastructure and stuff, training for the low cost in Tibetan Ubon in 2016. 136 00:17:00,180 --> 00:17:04,230 For every tourist to enter this village. 137 00:17:04,230 --> 00:17:11,010 You have to pay a fee of two hundred and forty seven yuan, about forty U.S. dollars. 138 00:17:11,010 --> 00:17:18,180 So the MTC provide sanitation services and the they are able to offer three regular staff. 139 00:17:18,180 --> 00:17:24,710 And they're not local, but they are Tibetan and they're responsible for removing solid waste from the mountain passes. 140 00:17:24,710 --> 00:17:34,050 And the tourists are each charged 25 grand or four U.S. dollars as garbage tax as they enter this village, 141 00:17:34,050 --> 00:17:40,150 which the hotel owners would refund to the tourist. 142 00:17:40,150 --> 00:17:45,490 Yet so there are conflicts emerge between the MTC and the villagers, 143 00:17:45,490 --> 00:17:56,680 and the MTC said they are still in debt because of large sum invested in investing in infrastructure, which made the mass tourism impossible possible. 144 00:17:56,680 --> 00:18:02,020 And the reborn villagers that they are just working really hard on the hospitality. 145 00:18:02,020 --> 00:18:08,800 They received nothing from the ticketing revenue and the waste were not transported at all. 146 00:18:08,800 --> 00:18:20,280 So this dilemma persists. And then in the end, the MTC agreed to pay 10000 grand per household or fifteen hundred U.S. dollars, 147 00:18:20,280 --> 00:18:24,760 a one time fee a year to cover the cost of waste disposal. 148 00:18:24,760 --> 00:18:35,470 So each horse must provide labour to pack empty recyclable plastic plastic water bottles for shipment in the company's trucks. 149 00:18:35,470 --> 00:18:46,300 And they're also household must gather recyclables from waistbands to three mountain and set up on a three mountain pass that lead to sacred sites. 150 00:18:46,300 --> 00:18:52,270 So the MTC were able to sold recyclables to dealers in the city and the village. 151 00:18:52,270 --> 00:19:02,830 Villagers can earn extra income by collecting and packaging, but you villagers had to struggle for a fare payment and just lots of collection. 152 00:19:02,830 --> 00:19:08,920 And the packaging wouldn't solve the problem of not transportation. 153 00:19:08,920 --> 00:19:17,260 So actually, a lot of the garbage are stuck in this area, although they are sorted and packed perfectly. 154 00:19:17,260 --> 00:19:25,840 So here you can see the three pictures are actually obtained from friends and they are actually from just this past year. 155 00:19:25,840 --> 00:19:33,560 So you can see the garbage are carefully sorted, packed, but not transported out. 156 00:19:33,560 --> 00:19:40,960 It it's unclear whether MTC would have more sanitation staff or pay the villagers to do more frequent 157 00:19:40,960 --> 00:19:49,710 collection or they pay to cover the transportation with within these struggles about Western infrastructure, 158 00:19:49,710 --> 00:20:04,070 a waste conflict emerged between villagers, tourists and MTC about the nature of used garments deposited at the sites along the mountain pass. 159 00:20:04,070 --> 00:20:11,750 So programmes and local villagers have long offered used garments at sacred sites in order to ward off pollution, 160 00:20:11,750 --> 00:20:19,040 a form of harm that can be produced by demons hiding the trees and waters of local rain. 161 00:20:19,040 --> 00:20:22,310 MTC wanted to try a attract. 162 00:20:22,310 --> 00:20:34,520 Han Chinese tourists has marketed this practise as something quite different, an activity akin to accumulation blasting through material offering. 163 00:20:34,520 --> 00:20:45,200 So M.F., you'd work two hours fifteen. The hand tourists confused at first at the by the piles of used garments they saw at the mountains, 164 00:20:45,200 --> 00:20:53,480 but quickly learnt from their tour guide or other Han Chinese that as long as they offer something of their own, they would receive blessing. 165 00:20:53,480 --> 00:21:02,750 Hence, tourists add scarves, bracelets, hats and even shoes to the powers of used garments they encounter in hope that their prayers will 166 00:21:02,750 --> 00:21:08,540 be received by the local deities and a mother teaching her sound that offering used garments. 167 00:21:08,540 --> 00:21:13,900 The two deities was a respectful behaviour and not a form of littering. 168 00:21:13,900 --> 00:21:24,170 Some hand tourists came to appreciate the nature, beauty and encounter a local culture that they assumed is imbued with a pure and religious quality. 169 00:21:24,170 --> 00:21:33,410 Others saw this as part of their patriotic activities. Trips are usually awarded to them by their employers. 170 00:21:33,410 --> 00:21:40,370 They also expect to experience a somewhat religious journey seeking to earn merits and accumulate blessings. 171 00:21:40,370 --> 00:21:45,620 They also enjoy offering these garments, Mary Douglas said. 172 00:21:45,620 --> 00:21:49,070 Dirt is ometer in the eyes of the beholder. 173 00:21:49,070 --> 00:21:59,630 Tibetan locals regard as sacred trash or used garments to be discarded or to the order to avoid bad fortune has become the treasure for Han tourists, 174 00:21:59,630 --> 00:22:06,200 who sometimes take them home as souvenirs. As you can see here, there are necklaces on that. 175 00:22:06,200 --> 00:22:14,660 Moreover, the local governments, the Chinese state adopted the strategy of making that which is Tibetan appear sacred, 176 00:22:14,660 --> 00:22:21,170 exotic and religious in order to stimulate the growth of tourist consumption. 177 00:22:21,170 --> 00:22:30,170 This strategy, including the crafting a narrative spiritual Tibetan locals who possessed knowledge that is sacred and are known to the secular Han. 178 00:22:30,170 --> 00:22:39,200 However, from the perspective, Tibetan lokos people lived in environments that is filled with dangerous influences from demonic powers, 179 00:22:39,200 --> 00:22:44,480 and thus they must conduct daily activities to ward off cosmic pollution. 180 00:22:44,480 --> 00:22:51,230 A form of Japan without the Tibetan belief in power of sacred trash. 181 00:22:51,230 --> 00:23:00,030 Hence tourists, local government and researchers will not understand the cosmic pollution and its accordant remedies. 182 00:23:00,030 --> 00:23:08,570 And it would instead see only a solid world of social worlds of consumption, development and cultural practises. 183 00:23:08,570 --> 00:23:17,540 By contrast, Tibetan lokos programmes understand cosmic pollution from demonic powers as real and fractioning threats that 184 00:23:17,540 --> 00:23:25,820 overcome through interactions with used garments within the field of view bonds with mentioned infrastructure. 185 00:23:25,820 --> 00:23:35,570 This competing coacher interpretation become highly personal dilemmas, even while promoting the practise of government offering amongst her tourists. 186 00:23:35,570 --> 00:23:46,100 The tourism development authorities in Nepal insist that local Tibetan trash collectors must remove excessive accumulation of garments. 187 00:23:46,100 --> 00:23:54,920 Are old powers that are beginning begin interrupt this combination waste crisis and culture interpretation of trash slash, 188 00:23:54,920 --> 00:24:02,450 not trash have become a common concern in a daily talk amongst people in Ubon. 189 00:24:02,450 --> 00:24:13,790 So illustrated in this vignette. I want to say to show you how the daily talk works and how these ideas of trash affects people's everyday lives. 190 00:24:13,790 --> 00:24:24,350 So in the local one, local Ubon villager, Jorma was waiting to be assigned a section for her family to pick up trash and she 191 00:24:24,350 --> 00:24:31,640 was recently divorced and a local llama told her to do everything to avoid Dripper. 192 00:24:31,640 --> 00:24:37,160 A member was given to her and another member was given to a section of the mountain pass. 193 00:24:37,160 --> 00:24:47,210 So her number matched with the number associated with a section close to the mountain top where sacred sites were many to pick trash. 194 00:24:47,210 --> 00:24:55,850 They're meant to remove what could well be other people's offerings to deities and a mountain person, Caracappa. 195 00:24:55,850 --> 00:25:01,130 Those offerings items are what I call it now, not trash. 196 00:25:01,130 --> 00:25:09,300 Removing them would break. The linkage between Devault teeth and montre person not only bring harm to the deportees, 197 00:25:09,300 --> 00:25:17,250 but also transferring the harm to the person, we removed the offering Drolma and her cousin Bakht. 198 00:25:17,250 --> 00:25:20,580 They're close friends in the village to swap sections. 199 00:25:20,580 --> 00:25:28,950 They feared that by picking up trash that was not trash, they would cost Rippa or cosmic pollution. 200 00:25:28,950 --> 00:25:39,450 So this fear producing cosmic pollution leading to avoidance of contaminating Japan originates in a material of not trash. 201 00:25:39,450 --> 00:25:43,650 That is the kind of material that compress, that cut, compress, 202 00:25:43,650 --> 00:25:52,950 that is the category of offering to deities shapes how deities mediates the social relations between people and the environment. 203 00:25:52,950 --> 00:25:59,130 Used garments used to belong to specific Tibetan owners and had certain significance to them, 204 00:25:59,130 --> 00:26:05,610 such as a scarf blessed at a temple or garments once wore their family. 205 00:26:05,610 --> 00:26:11,240 The material was unique because of personal connexions made through through it. 206 00:26:11,240 --> 00:26:17,010 The latter thinks that things have agency fear and feelings. 207 00:26:17,010 --> 00:26:26,520 So object oriented understanding of material requires us to ask how do things assemble and around which matters of concern. 208 00:26:26,520 --> 00:26:35,700 So I focussed on how use garments cause fear of cosmic pollution and how things in general have affected power. 209 00:26:35,700 --> 00:26:44,700 So furthermore, the waste management officials exploit it, this used garments in the rapid expansion of tourism in secret sites. 210 00:26:44,700 --> 00:26:51,330 So they keep the capped garments on partially to attract more tourists. 211 00:26:51,330 --> 00:27:00,640 Is the trend, for example, in neighbouring province, the entire mountain was covered with used garments and prayer flags. 212 00:27:00,640 --> 00:27:10,010 On the sacred sites. So the politics appearance kind of created this can oversized representation of sacred sites. 213 00:27:10,010 --> 00:27:19,220 The sites were filled with colours, symbols and Tibetan script in the hope that these features will generate tourist money. 214 00:27:19,220 --> 00:27:28,820 Quote, We are putting a capitalist spin on the Tibetan religious practises and making them the source for profit, unquote. 215 00:27:28,820 --> 00:27:33,650 So this is comes from 2015 interview with a local government official. 216 00:27:33,650 --> 00:27:39,710 We must understand used garments through a different lens, through the deep Tibetan kosmo economics. 217 00:27:39,710 --> 00:27:47,670 That is, Tibetans believe the landscape is crowded with demand, express spirits and harm coming from the mountains. 218 00:27:47,670 --> 00:27:51,770 Water, trees and local community territory and cetera. 219 00:27:51,770 --> 00:28:02,060 People by economics change with them through making material offerings to examples of parents whose children died before coming of age. 220 00:28:02,060 --> 00:28:07,910 The parents hand their used garments of their deceased children on the mountain pass to encourage 221 00:28:07,910 --> 00:28:14,390 deities to guide the young spirits through the dangerous landscape crowded with frightening beings. 222 00:28:14,390 --> 00:28:19,430 Before they were in reincarnated 49 days after bodily death. 223 00:28:19,430 --> 00:28:26,690 Hence, these used garments cannot be classified as trash objects in the waste management policies. 224 00:28:26,690 --> 00:28:33,440 Rather, used garments represent fear of protection against cosmic pollution and thus 225 00:28:33,440 --> 00:28:40,280 must be understood as actors that take part in the making of divine worlds. 226 00:28:40,280 --> 00:28:48,140 Used garments are Ladley medicine because of their social potential to mobilise people to conduct social change. 227 00:28:48,140 --> 00:28:52,760 Dissatisfied with commodification. Sacred sites and mountain culture. 228 00:28:52,760 --> 00:29:06,050 A group of local young Tibetans has begun to appreciate new and hidden sites exclusively reserved for Tibetan cosmic economic activities. 229 00:29:06,050 --> 00:29:11,660 Only items left by local Tibetans, such as traditional robes in Tibetan styles, 230 00:29:11,660 --> 00:29:17,210 can be found in this new sacred sites, according to organise and volunteers. 231 00:29:17,210 --> 00:29:22,450 Deities can recognise this kind of used garments better than the now traditional call. 232 00:29:22,450 --> 00:29:34,460 This worn by hand tourists and therefore using their sites will deliver more effective protection against cosmic pollution. 233 00:29:34,460 --> 00:29:43,460 So the concept of used garments as noun trash also redefines the criteria by which a person is considered good, 234 00:29:43,460 --> 00:29:54,110 injecting the question whether one is able to recognise the same power inherent in used garments as part of the Tibetan struggle for fair development. 235 00:29:54,110 --> 00:30:00,020 The theme power of youth garments includes wear the garments can mean and do on two levels. 236 00:30:00,020 --> 00:30:10,700 So waste management, indigenous personhood communities that are can be trash have been used to as reflections of ethical personhood. 237 00:30:10,700 --> 00:30:14,360 For example, Gay Hawkins analysed American Beauty, 238 00:30:14,360 --> 00:30:22,720 saying that plastic bag floating in the film represents the wastefulness of middle class American life and values, 239 00:30:22,720 --> 00:30:29,360 with objects announcing a can of degraded personhood on the level of indigenous personhood. 240 00:30:29,360 --> 00:30:39,600 The idea of a good person representing a sacred native culture can be also be the result of capitalist development of that culture. 241 00:30:39,600 --> 00:30:46,730 The Martha Coplan followed the social life of things and started the water pact 242 00:30:46,730 --> 00:30:53,600 in Fiji Islands and becoming the Fiji brand of bottled water and evokes nature, 243 00:30:53,600 --> 00:31:01,730 Howth purity and remote indigenous origin. So for two decades, in a Tibetan area of renown, 244 00:31:01,730 --> 00:31:10,190 local governments and tourist companies have deployed discourses of Tibetan environment as sacred nature without contamination. 245 00:31:10,190 --> 00:31:14,480 And Tibetan culture as unsullied by market competition. 246 00:31:14,480 --> 00:31:24,980 Talk of Nature has remade the relationship between religious agents, internment and increased social differences through economic means. 247 00:31:24,980 --> 00:31:35,950 However, Tibetans have not been passive recipients. They have created their own form of trash talk really to relate it to self fashioning. 248 00:31:35,950 --> 00:31:41,150 And I will share one Kaif informant named Tenten here. 249 00:31:41,150 --> 00:31:47,930 So in his late 50s and in the height of his career as government consultant. 250 00:31:47,930 --> 00:31:51,050 So between 2011 and 16, 251 00:31:51,050 --> 00:32:02,450 Tenzin was the prop proponents so supported of tourism in Tibet to a person with a considerable doubts amount about that process. 252 00:32:02,450 --> 00:32:08,090 He was first a government employee, led a team of designers in a mountain pass, 253 00:32:08,090 --> 00:32:15,170 and then he told stories of mountains and water deities conquering demons and protecting local villages. 254 00:32:15,170 --> 00:32:24,290 The design firm was supposed to turn this historias into a coacher project with multilingual interpretive storyboards, 255 00:32:24,290 --> 00:32:32,030 placed Amarnath amongst a mountain pass. But contract fell through and the storyboards were never erected. 256 00:32:32,030 --> 00:32:38,750 Instead, in those selected the sacred sites, large waistbands were set up to collect plastic, 257 00:32:38,750 --> 00:32:44,690 refuse an overflow of offerings to the deities, to most villagers. 258 00:32:44,690 --> 00:32:47,930 The project's failure was due to a lack of investment. 259 00:32:47,930 --> 00:32:59,360 But for dentine, this failure was due to hand ignorance of local culture, of use of used garments offering as not trash into A16 interview. 260 00:32:59,360 --> 00:33:05,120 He made the following remarks. How can these used garments as large be largey? 261 00:33:05,120 --> 00:33:09,200 They are people. People remember their loss by putting garments. 262 00:33:09,200 --> 00:33:15,140 Their garments disappear. People still alive. Not all cance garments are here and there. 263 00:33:15,140 --> 00:33:19,790 They become anonymous, empty and non-human. A kind of departure occurs. 264 00:33:19,790 --> 00:33:25,010 We talk about the quiet gene environment. Do we care about quenching people? 265 00:33:25,010 --> 00:33:33,000 We don't. I'm disappointed. I consulted with my great uncle about the abdomen of the mountain deities colour. 266 00:33:33,000 --> 00:33:41,240 Harpo and others recorded their stories. I looked for possible locations that the abdomen of the mountains. 267 00:33:41,240 --> 00:33:45,140 I found some. I asked my nephew to take pictures for me. 268 00:33:45,140 --> 00:33:56,030 I wrote up stories and published them in as a pamphlet. We want to make this new places a required for all the tour guides, but not really. 269 00:33:56,030 --> 00:34:06,260 We want people to know the mountain as spiritual. You can see in these new places deities of abdomen far away from the busy tourist mountain pass. 270 00:34:06,260 --> 00:34:15,140 Several sets of used garments have already been present. They are the handmade garments crafted by local Tibetans. 271 00:34:15,140 --> 00:34:23,270 They won't be there forever. They disappear. Not like the nylon garments that turn into Larche. 272 00:34:23,270 --> 00:34:32,010 Of course, we picked locations while hidden in the woods suitable for us Tibetans, the mountain people. 273 00:34:32,010 --> 00:34:38,400 Unquote. So Clinton was frustrated about the hands ignorance of more than human perspective. 274 00:34:38,400 --> 00:34:45,030 That is the whole inability to see used garments as people on the mountain, as living being in Tibetan areas. 275 00:34:45,030 --> 00:34:54,030 Not everyone can name all the deities, but all are custom to the idea that the mountains are recognised as living and lively. 276 00:34:54,030 --> 00:35:02,310 And that's necessary for humans to interact with them because of the fear of cosmic collusion in such M&A for social world. 277 00:35:02,310 --> 00:35:07,020 Punishment from contaminating pollution may come in various forms, 278 00:35:07,020 --> 00:35:13,830 including the lost money and successful family relations or marriage or even death whenever they can. 279 00:35:13,830 --> 00:35:22,890 People gather enough money to launch a pilgrimage to visit greater duties in the temples of famous mountains and cities. 280 00:35:22,890 --> 00:35:29,970 Such travel help not only travellers themselves, but also their relatives to stay away from pollution danger. 281 00:35:29,970 --> 00:35:37,830 From this perspective, removing used garments as if they were waste could cancel the work of the travellers, 282 00:35:37,830 --> 00:35:47,190 causing many people to lose protection against pollution. So Denton's answers are human on a human moral environment, 283 00:35:47,190 --> 00:35:54,480 brought together the physical and the mental environments, which, according to him, is the task of a good person. 284 00:35:54,480 --> 00:36:03,450 He said used garments are people rather than Larche and Larche is waste, unpleasant quality, and it was used wisely. 285 00:36:03,450 --> 00:36:12,120 Also any other metaphor and context and discursively powerful and largely cannot compete the 286 00:36:12,120 --> 00:36:18,780 meaning of used garments as something set out by a good person to fight against pollution. 287 00:36:18,780 --> 00:36:27,120 Because used garments are the core of various everyday practises that sacro sexualised the landscape. 288 00:36:27,120 --> 00:36:32,310 They become people rather than media or a representation earth. 289 00:36:32,310 --> 00:36:43,560 Some people use garments are people in part because they demands that humans take responsibilities for both physical and mental environments. 290 00:36:43,560 --> 00:36:48,450 Moreover, then incense showed the understanding of being a good person in Vosshall, 291 00:36:48,450 --> 00:36:55,200 failing responsibility to care for Mountain and its people use garments amongst the mountains. 292 00:36:55,200 --> 00:37:01,380 People are not just cheche a good person as one who understands the trash problem. 293 00:37:01,380 --> 00:37:09,930 Transform himself or herself and participates in creating solutions for from a modern human perspective. 294 00:37:09,930 --> 00:37:21,750 Talk of trash not only involves being a good person in relation to waste, it also involves cleaning up the waste that humans left behind. 295 00:37:21,750 --> 00:37:33,240 So in conclusion, this talks ARMPAC relation between talk and not talk of trash and personhood amongst Tibetans and Chinese in the context of waste. 296 00:37:33,240 --> 00:37:38,700 Because of the sites where tourists waste accumulates are held secrets. 297 00:37:38,700 --> 00:37:43,920 The categories, both waste and personhood, are challenged and defeated, destabilised. 298 00:37:43,920 --> 00:37:47,280 First, used garments gather in this sacred sites, 299 00:37:47,280 --> 00:37:56,130 in part because home tourism authorities advertise such offerings as activities to acquire blessings. 300 00:37:56,130 --> 00:38:04,140 However, according to local custom, used garments are what Tibetan people place in the environment in order to ward off 301 00:38:04,140 --> 00:38:11,020 pollution and to achieve protection within newly established tourist infrastructure, 302 00:38:11,020 --> 00:38:16,650 use garments, gather and grow and become objects of solid waste management and need to be removed. 303 00:38:16,650 --> 00:38:23,130 Yet removing used garments as loggi pollution or waste is actually removing the garbage that people 304 00:38:23,130 --> 00:38:30,420 have established between demons and and themselves in order to avoid Chapas cosmic pollution. 305 00:38:30,420 --> 00:38:40,530 Hence, the local refusal to clean up this, not trash, appears as a refusal to participate in the modern waste management. 306 00:38:40,530 --> 00:38:45,730 Second, the idea of what constitutes a good person changes over time. 307 00:38:45,730 --> 00:38:54,240 And some Tibetans have transformed from being prominent of tourist development to being sceptical about this process. 308 00:38:54,240 --> 00:39:01,770 The trash problem offers opportunity for Tibetans to tackle personhood at its core and ultimately purchase 309 00:39:01,770 --> 00:39:10,530 them to develop a new view that used garments are people they embrace are now more than human perspective. 310 00:39:10,530 --> 00:39:20,370 A renewed personhood by introducing ordinary objects such as used garments as people, entities that are active and even proactive. 311 00:39:20,370 --> 00:39:25,050 So the significance of used garments also play a crucial part in renewing traditional 312 00:39:25,050 --> 00:39:30,360 knowledge of local TTR sacred mountains and the culture of cosmic pollution. 313 00:39:30,360 --> 00:39:31,390 From this perspective. 314 00:39:31,390 --> 00:39:41,600 We can see that efforts to solve the local waste problem solely within the framework modern waste management are less effective than a proud project. 315 00:39:41,600 --> 00:39:48,460 It is that local culture experts are currently taking the ethics of. 316 00:39:48,460 --> 00:39:53,860 The theme power of used garments, the ideas about what makes a good person best. 317 00:39:53,860 --> 00:40:02,920 The track trash and a working them into daily sanitation teaching for Tibetan programmes and Han Chinese tourists alike. 318 00:40:02,920 --> 00:40:09,400 Solutions that keep sacredness at a centre stage rather than off stage seem to be 319 00:40:09,400 --> 00:40:15,940 more effective in solving the dilemma surrounding personhood and secrett trash. 320 00:40:15,940 --> 00:40:22,840 This is the instructive case comparable to culturally sensitive with management around the world. 321 00:40:22,840 --> 00:40:34,150 So talk of trash emerged with the rise of tourism as Han Chinese assume and consume the timeless sacredness of Tibetan culture. 322 00:40:34,150 --> 00:40:43,000 At the same time, local Tibetans have developed new ways of talking about cosmic pollution, such as the human moral environment. 323 00:40:43,000 --> 00:40:49,510 And it used Garment's as not trash to guide themselves through daily negotiation 324 00:40:49,510 --> 00:40:55,300 that oscillates between poles of mountain persons and consumer persons. 325 00:40:55,300 --> 00:41:02,830 So these are the dialectic between an inner yearning for environment made pure against 326 00:41:02,830 --> 00:41:09,280 cosmic pollution and the drive for accumulation within the new labour market. 327 00:41:09,280 --> 00:41:14,320 That is China. That's on top. 328 00:41:14,320 --> 00:41:19,030 Thank you. Great. 329 00:41:19,030 --> 00:41:37,254 Thank you.