These are micro or small enterprises based on the traditional arts and crafts of a region. HBEs have been found to have a number of advantages: they are usually easily acceptable as occupations to the community; the skill-base and inputs required for them are amply available in the community and region; they typically do not require high technology or high investment; they are usually environmentally suitable for the region; they are suitable for home-based or small-scale enterprises, and thus appropriate for low population density mountain regions. The problems usually lie in the loss of functionality of the products in the modern market, the low productivity and quality standards against the current requirements, and the lack of marketing infrastructure and efforts. Appropriate product modification and tool upgradation along with requisite marketing provide not only a successful rural enterprise option, but also help preserve the heritage of traditional crafts.

Conservation cannot wish away the issues that have given rise to the need for conservation in the first place. Nor can prohibition conserve completely. The biophysical aspects of a region are as much a cultural as an ecological phenomenon, and the indigenous peoples as traditional stewards of these bioresources need to participate fully in their preservation, just as much as in their own development. The responsibility of managing these bioresources in a sustainable manner has to be centred with the indigenous communities, tying the development of these communities with the conservation of their ecosystems. Locally instituted and managed harvesting limits and appropriate harvesting practices can ensure required levels of regeneration. The market forces that play have to be accepted and managed, ensuring the sustainable use of bioresources and the benefit of host communities, by instituting appropriate alternatives, such as cultivating medicinal plants as against collection from the wild.

To institute sustainable change it is necessary to study the complete influence system and involve all ‘key influencers’ of the target community/region. These could include teachers, administrative officials, political and spiritual leaders, and other educated and respected members of society. ‘Key influencers’ have a very high demonstration value and catalysing capability. They can also visualise the long-term impacts more readily. Programmes also need to target all strata of the society to achieve success, and not just the ‘poorest of the poor’, although special attention must be given to this lowest economic stratum. This will ensure community ownership as well as enhance project viability since the higher strata frequently have greater capacity.

Much that is truly valuable and locally appropriate lies in old wisdoms and traditional practices, albeit rusty and frequently eroding. Traditional knowledge systems are often more holistic and conservation-oriented. Modern-day problems are however better served through modern technological developments, which also have the advantages of higher productivity and quicker impact. It is important therefore to blend the two (the traditional and the modern), thus retaining the ‘valued wisdoms’ while bringing in the required ‘new themes’. An added advantage of such technology adaptations is that they are more easily implementable, as they use local materials, are oriented to unique features of the local environment and culture, and are similar to traditional techniques and hence more acceptable to the local community.

Old, as it is said, is gold! The societies inhabiting the Himalayas have a rich cultural legacy that finds material expression in their variegated handicrafts, artefacts, ornaments and the like. Much of this precious history however is lost and even forgotten or devalued in the host communities themselves. Preservation of a thing has greatest value when it is in the same medium it originally rested in. Besides, if a culture preservation intervention were to be anchored in the host community and area, it is quite likely that it would lead to a resurgence of the same form. In Lahaul & Spiti Pragya has established rural museums, which store the ancient artefacts, handicraft items, ornaments, utensils and other objects of human interest & value. Located in roadside villages - one each in Lahaul and in Spiti - these rural museums showcase such objects (i.e. ancient artefacts, handicraft items, etc.), all of which have been donated by the community. The facility is being independently run and managed by the local community. And the hypothesis is being proved right - the rural museums have generated enormous pride in the local community in its own heritage.