In Into Thin Air, there is a division that is perhaps the most clearly visible of all. This is perhaps even clearer than the distinction between client and guide. Each character in the book falls into one of two categories: Sherpa or Western. The culture of Everest could be thought of as the culture of the Sherpas, the strongly Buddhist people who live in the shadow of the mountain, many of whom make their living guiding wealthy foreigners up the treacherous slopes to the summit. However, the commercialization of Everest has been the subject of much controversy in recent years. Indeed, in many ways it would seem that the Buddhist culture of the Sherpas directly conflicted with the new role they played as guides to Everest's increasingly "tourist" climbers. However, upon closer examination of the principles of Buddhism and the work done by these Sherpas, nothing could be further from the truth. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Regardless, we must first assess whether there is any “blame” to be placed on the Sherpa for helping to commercialize Everest. First of all, it is absolutely crucial to remember that Sherpa culture and religion are completely linked to their mountain environment: “Sherpas belong to the Nyingmapa Buddhist sect. [...] it emphasizes mysticism and integrates shamanic practices and local deities borrowed from the pre-Buddhist Bon religion. Thus, in addition to Buddha and the great Buddhist deities, the Sherpas also believe in numerous gods and demons who are said to inhabit every mountain, cave and forest. These must be worshiped or appeased through ancient practices that have been woven into the fabric of Buddhist ritual life. Indeed, it is almost impossible to distinguish between Bon practices and Buddhism. Many large Himalayan mountains are worshiped as gods. Sherpas call Mount Everest Chomolungma and revere it as the “Mother of the World.” Mount Makalu is worshiped as the deity Shankar (Shiva). Each clan recognizes mountain gods identified with certain peaks who are their protective deities. (www.everyculture.com)They object, often vocally, to climbers sleeping together on the mountain. There is a possible contradiction that appears here. Throughout Into Thin Air, Hall comments that "we would have absolutely no chance of reaching the summit of Everest without their help." […]Without the support of our Sherpas, none of us has the slightest chance of climbing the mountain. (Krakauer 38) Although this is meant to show gratitude to them, it shows an interesting fact. Without Sherpa, fewer paying climbers could climb Everest. In this aspect, the Sherpas contributed directly to the commercialization of Everest. Since Tenzing and Hillary's first summit, Sherpas have been a valuable tool in climbing Mount Everest. However, despite all their attempts to appease and respect the mountain, some have contributed to demeaning it by putting it within the reach of Westerners who can only climb the mountain thanks to their wealth. Of course, some changes in Everest's identity were inevitable. After its discovery and eventual ascent, it became the preeminent goal of the world's most talented climbers, a true honor. However, in 1985, Dick Bass, a wealthy, inexperienced Texan, was guided to the Summit, and soon Everest was just a prize. Everest became an undertaking, an accomplishment that could be purchased by all but the most inexperienced climbers. Like thesaid Krakauer; for many, especially those who had already climbed Everest, “Everest […] had been defaced and desecrated.” (Krakauer 22) In fact, this was a second change in Everest culture, the first moving from being a Sherpa deity to the ultimate challenge of the climber. Sherpas have been instrumental in both of these transitions, offering their skills to anyone seeking to conquer the once unconquered peak. To the extent that Everest has been tamed, it could be said that the Sherpas helped to subdue it. From this it is not easy to understand that the Sherpas betrayed the long traditions of semi-cultism of the mountains. However, all of these observations, which seem true on the surface, don't really hold water for a number of reasons. To begin, while guiding their clients, Sherpas stop at a number of temples and shrines along the way, encouraging clients to learn about Buddhism and maintain an air of reverence. Even if thousands of clients have successfully reached the summits, the Sherpas have not forgotten the danger inherent in their profession. In fact, one of the most redeeming facts about the Sherpas' role on Everest is that they failed to tame the Mountain. The incredibly high level of danger reminds them that the Mountain must always be respected. Even though many Westerners view Everest as an obstacle that can be bought for the right price, Sherpa culture always keeps in mind that the mountain actually behaves as if it were a living entity that can and will punish climbers with seemingly arbitrary manner. To this end, Sherpas demonstrate great cultural and religious devotion to ascend the mountain in the most respectful manner possible. Krakauer describes how the Sherpas build “magnificent, meticulously constructed stone chortens at base camp, one for each expedition” (Krakauer 75) as a form of protection for the expeditions. Although the Sherpas have indirectly contributed to the commercialization of Everest, they also ensure that this is done in a way that maintains Buddhist traditions as part of the Everest experience. Of course, one of the undeniable reasons the Sherpa guides Everest is a need for money. This too, with a deeper reading of Buddhist teachings, is not in itself objectionable. Although Buddhism opposes the excesses of materialism in the pursuit of happiness, Buddhism recognizes that a certain amount of material wealth is conducive to happiness, particularly wealth acquired simply by living. Guruge describes in his book that a certain amount of “happiness” comes from wealth. Most important for our purposes is that of Anavajjasukha[1], the happiness derived from impeccable conduct. That is, Anavajjasukha is the happiness that one obtains by earning money by doing something right and worthy, in fact all the wealth that does not come from illegal or immoral activities, such as prostitution, selling weapons or crimes. (Gurude 86) In this way, Buddhism suggests that the wealth that Sherpas derive from their work is not something evil, but rather a tool for achieving happiness, in the form of the enjoyment of material wealth and pride in the work they do. . - However, these are just arguments that suggest they are not at fault. Thinking about what would happen if the Sherpas no longer offered their services, it becomes clear that they are in fact providing a great service, in perfect harmony with the teachings of the Buddha. As is often established throughout the book Into Thin Air. , Everest inspires people to act in ways that.