Ham-pa: Bravery or cowardice?
When I heard the news of the recent case of poaching in Kanji, a Ladakhi word popped up in my mind. It possibly describes the poachers’ attitude. The word is Ham-pa (ཧམ་པ་). I thought to myself, “How can someone be so audacious to hunt an endangered animal in broad daylight despite strict laws and surveillance in a society that prohibits poaching? Hampa-bo!”
The closest English translation for Ham-pa in this context is avarice and covetousness. Avarice means excessive or insatiable desire for wealth and gain. Covetousness means an intense, often selfish, desire for something, especially wealth or possessions, which belongs to someone else and borders on envy and greed.
I am still trying to understand the confidence of poachers to commit such a crime in a society that has stringent laws against poaching. Ham-pa is the only possible explanation: They seem to be certain that they won’t be caught, no matter how wild or outrageous their actions are. In India, poaching of animals listed in Schedule I and II of Wildlife (Protection) Act, 1972 carries a punishment of imprisonment for a minimum of three years, which can be extended to seven years, along with a fine of a minimum of INR 10,000.
I cannot help but wonder about the psyche of a poacher. I imagine it must be a complex mix of desperation, greed, and defiance. Many a time, they do not consider their act to be a crime or, possibly feel that they can get away with it akin to breaking traffic rules. Economic hardships may push individuals to poach for survival and to sell animal parts. Thus, greed may be a reason. Others might be driven by a pursuit of thrill, a sense of power, or to revel in the high of engaging in an illicit activity. Some lack empathy and regard wildlife as objects rather than living beings. Cultural traditions or disregard of different forms of authority may be used to justify their actions. Psychological factors such as impulsivity and moral detachment may also play a role by enabling them to ignore the ethical and legal consequences. Finally, personal gain or a sense of rebellion may also fuel this illegal indulgence.
When we hear about poaching, we often picture the individuals involved as dangerous and sinister. We assume that they will stand out in a crowd and be easily recognisable. But in reality, they are just ordinary people—sometimes even well-placed and affluent members of society. Some of those who get caught might be doing it for the first time while others may be indulging in it for fun. Still others engage in it due to peer pressure while some are repeat offenders.
This reflects on society as a whole. For instance, how often should we accept the rules of our society?All the time! We must uphold the laws of a civilised society, especially ones meant to protect the environment, wildlife, and social ethics. The laws against poaching are part of an effort to preserve biodiversity and prevent the extinction of various species. While laws evolve with social values, blind obedience is not enough. In addition to active enforcement, we also need ethical commitment and moral action. In many poaching cases, the offenders escape justice due to various loopholes in the law or corruption in the system. When laws fail to effectively protect wildlife, citizens must push for stronger regulations, stricter enforcement and greater awareness. A true civilisation is not just about having laws but also about the moral responsibility of upholding and safeguarding moral values, including our responsibility towards nature. This is why the word Ham-pa (ཧམ་པ་) continues to reverberate through my mind. Interestingly, the word has multiple meanings in Ladakhi with positive as well as negative connotations. In a positive sense, Ham-pa implies courage and bravery. We might praise someone as brave by calling them “Ham-pa-chan!”, describe a bold action as “Ma hampa chos!”, or encourage someone to be fearless by saying, “Ham-pa chos!”. However, Ham-pa also has a negative meaning and can be used to refer to avarice, conceit, covetousness, greed, deceit, bragging, viciousness, brutality, and boastfulness. It embodies the forceful and selfish traits that are associated with the poaching of innocent animals. This duality in meaning—one reflecting noble courage and the other, destructive greed—reflects the complexity of this word used across Ladakh, where it may be pronounced as Ham-pa, Ham-ba, or Ham-wa. This has important lessons for how we as a society need to address the issue of poaching in Ladakh.
By Dr. Spalchen Gonbo
Dr. Spalchen Gonbo is a Paediatrician based in Ladakh.
I’ve always known Hampa to mean boldness—almost like valor. The kind of courage you admire, the kind that makes people stand out. But reading this shifted something. I never really saw how that same boldness, in the wrong context, could slip into vice.
It’s wild how one word can wear both faces—valor and vice, bravery and defiance—depending on who’s holding it. This piece really gave Hampa a whole new depth for me. Makes you think twice about the fine line between standing out and stepping over; Some boldness deserves applause. Some, consequences.
And honestly, it knocks me out—how layered and nuanced a single word can be. The power of a language like Ladakhi, with its deep Tibetic roots, is so sophisticated, so evolved, it can hold opposites without breaking a sweat. But somehow, that depth is taken for granted.
It’s like the language is whispering entire philosophies, and we’re too used to it to listen. This piece reminded me not just of Hampa’s complexity, but of the richness we risk losing when we stop paying attention to the words that shaped us.
Odjuley Phuntsog ley, indeed language is a fascinating subject indeed.
I appreciate your insightful comment, which offered a deeper and more nuanced definition of the word than my own writing. Thank you for taking the time to read and respond.