Nurla village: The Radio and the Mail Runners of Ladakh

Nawang Tundup

Nawang Tundup, 90 years old, of Serchongpa family in village Nurla, in Leh, Ladakh, India, measures his land by sunsets. It takes him three sunsets to finish working on his vast fields. When he was young, prices were significantly different: Chuli was Rs 1 per Pao (250 grams), and Phating was Rs 3 per Pao. In his youth, Nawang Tundup would visit Sakti with his donkeys, staying there for 2-3 days until the Changpas (nomadic herders) arrived. He bartered Nas (barley) for salt, then returned to Nurla before heading to Kargil, where he would again trade his surplus salt for Nas, earning a profit. Once back in Nurla, he would grind the barley into Phey (a type of flour), which he then sold again for a profit. 

At the age of 25, Nawang Tundup made a trip to Kashmir, taking Rs 200 with him to buy rice. His companions on the journey were a member of the Tongspon family, Tashi from the Kyatpa family, and Skarma from the Gongmey family. He returned with Rs 100 still unspent—a significant amount in those days, when Rs 100 could meet most of one’s needs. “One hundred rupees back then was worth more than a thousand now,” he remarked. He traveled with one horse and five donkeys (Horbung), which he had purchased from the Hors. From Kashmir, the horse carried 50 Battis (1 Batti equals about 2 kg) of rice, while the stronger donkeys carried 30 Battis, and the weaker ones carried 25 Battis each. The journey to Kashmir took 15 days each way, and they stayed in Kashmir for several days. During this trip, Nawang Tundup and his team met the famous Ladakhi engineer Shri Sonam Nurbo, who was taking measurements for the new road from Srinagar to Leh. He later met him once again when he was inspecting the road from Wanla to Hanupatta.

Master Sonam Dorjey

Master Sonam Dorjey, 98 yrs, is a retired headmaster and respected scholar of mid-20th century Ladakh. Over his career, he taught in remote areas across Ladakh, including Nubra and Changthang. His most memorable experience was in 1954 when he traveled to Mount Kailash and Lake Manasarovar with the 19th Venerable Bakula Rinpoche. The pilgrimage team consisted of four lamas, the Goba from Spituk village, Nyemo Acho Phunsok, Tsetan Tundup from Gongbey Tongspon, Leh, Khambey Ajang Tsering Sonam, and 10-11 other attendees. Master Dorjey recalls an incident during this pilgrimage where the person in charge of planning the route made a mistake, leading the group from Demchok, Tashigang to Rudok and then to Manasarovar, and back through Changla. According to Master Dorjey, the journey should have followed the Buddhist practice of Skora (circumambulation), taking them from Changla, Tangtse, Chushul, and Rudok, with the return via Tashigang and Demchok.

After leaving Tashigang, the next major stop was at Minsar, which is Indian territory ( for more on Minsar, pl refer to the terms of the Treaty of Timosgang, of 1684), and the residents there paid revenue taxes to the Indian government. By this time, the people of Minsar were aware of the looming Chinese threat and shared their concerns with the group. The team stayed in Minsar for a night. The next stop was at Tetapuri Gompa, where the Komyer (incharge Lama) hailed from Hemis Monastery in Ladakh. They then moved on to Tokponoo and Chosku Gompa, where they stayed for two days, followed by a two-day stop at Deraphuk Gompa. After crossing the Dolma La Pass, they reached a place called Zumthulphuk.

Four days later, they arrived at a village called Tarchen, at the base of Kang Rinpoche (Mount Kailash), where many families lived in Rebos (tent-like structures) and small flat-roofed houses. The team stayed in Tarchen for 2-3 days before climbing to Diyung Gompa, a small, pristine monastery with only four lamas. After this, they reached a place called Gyantak and ventured no further. Master Dorjey fondly remembers seeing many Chortens (Buddhist stupas) at the base of Kang Rinpoche. The entire journey took about three and a half months before they returned to Leh.

In the past, Sham was known for its resilient traders who ventured to distant places in Tibet. Many from Sham would even participate in the famed Lopchak Trade Mission to Lhasa, Tibet ( for more on Lopchak,  pl refer to the Treaty of Timosgang,1684). Master Dorjey never witnessed the Lopchak Mission firsthand, but he frequently heard about the departure of the mission through Phunsog Namgyal of the Thangpa family from Nurla, who would accompany the Leh Kalon on the Lopchak every three years. The villagers of Nurla would hold a send-off ceremony, Kalchor, for Phunsog Namgyal before his departure. Other than Lopchak, the Shamma traders would go all across the Indus Valley, Nubra, Changthang, and Tibet. The furthest the Ladakhi traders traveled was to Gerste, where they encountered a Gerste Spon, who was in charge of all affairs in the area. Shamma traders from Ladakh carried goods such as Phey, Skampey, Phating, Stho Phating, and Nas. In return, they brought back Tsoskhul, Lena, Bal, Legu, Khulu, Sukdan, Sukthul, Mar, and Luk from Tibet.

According to Master Sonam Dorjey, during his youth, Meme Sonam Tundup of the Tsaskan family in Nurla was the leading trader not only in Nurla but perhaps in the whole of Sham. Master Dorjey also noted that Aba Phunsog had traveled as far as Lahore for business. He described Tundup as a generous and semba lakmo (clean-hearted) individual who frequently helped others in need. Tundup often advised people not to take large loans from him, although he always provided whatever they asked for. He sent his three sons to different regions of Changthang to trade and helped many families in and around Nurla become wealthy.

Besides the annual visits to the remote regions of Ladakh and Tibet, the Sham people also traded with outsiders passing through Sham. Sonam Dorjey recalled the Hor traders, who passed through Sham on their transit to Haj. These visits created business opportunities, particularly for those living along the highway (Paldapa), compared to those who lived nearer the mountains (Lungbatpa). In fact, many people residing along the roadside in Nurla and Sham learned some of the Hor language, which helped them trade with the Hors. One Abhi from the Staskan family was particularly known for her fluency in the language. Other traders passing by Nurla included Kashmiris and Baltis, though the Karjapas, who traveled to Leh from the southeastern roads, did not reach Sham.

Master Sonam recalls a unique mail-runner system that was in popular practice during the first half of the 20th century in Ladakh. It was through his uncle, Tsering Chhospel from Pharketang, who was a well-known mail runner, that Sonam learned the details of this unique system. Introduced by the Dogra officials to ensure mail reached its destination promptly, the system involved a series of runners covering the entire route from Leh to Srinagar and Skardu. The chain continued day and night, ensuring that a letter or parcel reached its destination without delay. Two mail runners covered each four-mile segment, passing the mail like a relay. Letters from Leh could reach Nurla the same day. Heavy parcels were kept separate and delivered later. In May 2024, Angchuk Fargo, the nephew of Master Sonam Dawa and the grandson of Tsering Chhospel, showed me the remains of two remote sites that were the remnants of old Dak Ghars used for storing Dak (mail)) during the days of the mail-runners.

 Ka Angchuk Fargo 

It was his mail-runner uncle who first told Master Sonam about a new technology called the radio. According to Master Sonam, a Christian Padri (priest) who came to live in Khalatse had brought the first radio to the region. His mail-runner uncle, Tsering Chhospel, would stop in Khalatse every Saturday after handing over his mail load to the next runner. The uncle, fascinated by the Padri’s English, began learning the language from him. It was during this time that his uncle saw the radio for the first time and returned to the village to tell people about the Padri's "talking box" with wires. He also recounted seeing the Padri cry while listening to the strange device. Much later, Master Sonam learned that the Padri had been receiving news about World War II on his radio and was saddened by the Allies’ defeats at the hands of Japanese soldiers. For a long time, no one in the village believed his uncle’s description of the “talking box.” Master Sonam also witnessed a gramophone for the first time when the Gyalpo Sonam Tundup Namgyal of Zangla in Zanskar visited Nurla on his way to Leh. Villagers gathered under a walnut tree to listen to the Gyalpo play music on the gramophone. Master Sonam also recalled how, during this period, when Europeans visited Ladakh, his mail-runner uncle, a keen learner of English, would quiz Master Sonam on the origins of these visitors, distinguishing the British (the "real Angrezpa"), Spainpa, Germanpa, and Italipa. 

Master Sonam remembered the  dreaded tradition of Res (forced labor), which required villagers along the road to transport goods for officials traveling to and from Leh for free on their  back. Foreigners, especially under orders from the British Joint Commissioner, would pay for the labor, but local Ladakhi officials, including Chaprasis, and Kashmiri officials, such as the Wazir, never paid for the labor. Many villagers purchased horses to avoid being forced to carry loads on their backs. Some even took loans to buy horses, hoping to escape the grueling Res labor. The Wazir’s wife and dog would often be transported in a Palki (palanquin), carried by a team of 15-16 people who took turns after short distances.

Master Sonam recalls a story as told to him by his grandfather, once a group of foreigners pitched three tents on Master Sonam’s land.  There was a dispute about the final payment to be made. One day, the British commissioner happened to be passing by Nurla. Master Sonam's grandfather seized the opportunity to visit the commissioner at the bungalow and complained to the British Joint Commissioner. The official listened patiently and ordered that the remaining money be paid. The order was typed using a small box, which villagers later learned was called a typewriter.

During a certain year, news spread of the impending bursting of a lake in Depsang, Nubra, leading to an influx of foreigners to the region who were part of the team assigned to solve the issue. The English recruited strong men from Nurla and nearby villages like Timosgang, including Tsaskan Meme Tundup's younger brother and Master Sonam’s mail-runner uncle, who was selected because he understood English. In Nurla, the Kutti (a small house) and a bungalow, once used for officials, have since been converted into a hospital and a school. According to Master Sonam, although times have changed, nothing has gone to waste. 

The above interviews were conducted in 2021.

100 years of Ladakh : Aba Mohd Hassan

Mohd Hassan

Born in 1922, Mohd Hassan, a resident of Leh, Ladakh, India, attended a school that was started by the Shia community of Leh, in Chutey Rantak, Leh, in 1915. Mohd Hassan recalls the teachers of that time: Bah Nabi, Munshi Hussain (the father of Dr. Ramzan), Kharmangpa, Akhon Ahmed ( Sheikh Mirza’s father ). These teachers were paid Rs. 5 per month. According to Mohd Hassan, his school years were marked by a mixture of progress and setbacks. He admitted that he often alternated between passing and failing and frequently dropped out and re-enrolled, reflecting the challenges of staying in school during that era. 

Mohd Hassan cherished his school days and deeply appreciated the efforts of the community to sustain the school in Chutey Rantak. Unfortunately, the school faced severe financial dificulties in the 1940s. In an attempt to save it, the Muslim community of Leh pooled together a significant sum of Rs. 40,000. This money was used to purchase Bal and Lena from the local market, and a man named Sheikh Ali, a native of Baltistan, was entrusted with selling the stock in Kashmir to generate additional funds for the school. Sadly, Sheikh Ali never returned, and the school was forced to close in 1945.

In between, after finishing class five, Mohd Hassan’s parents decided to continue his studies and enrolled him in a middle school in Leh, where the late Shri P. Namgyal, one of Ladakh's foremost political leaders, was his classmate in Class 6. His other classmates included Wangdan,Togochey, from Stok who was in boarding, Sonam from Phyang Gondarey, and Maj Tsetan Phunsok from Hunder. Shri P. Namgyal’s elder brother, the legendary Col Rinchen, was also in school with them in Class 7. Zomdey Ka Tashi Punsok, who had been posted as a teacher in Skardo, Shigar and Kharmang, was Aba Hassan’s tuition master. At that time, there was no school beyond Class 8 in Ladakh, and anyone interested in further studies had to go to Srinagar. Mohd Hassan didn’t pursue further studies and was soon inducted into the Army. Later, as circumstances allowed, he joined the Ladakh Police.

Mohd Hassan has fond memories of Changthang, where he was posted for many years. In 1952, while in service, Jawaharlal Nehru visited Ladakh in a Dakota plane that landed in a remote region. Nehru was accompanied by Indira Gandhi, who was a young girl at the time, along with Sheikh Abdullah and some senior ministers of the Government of India. This was the first time Mohd Hassan tasted mithai (Indian sweets), which was distributed by the local administration. He also recalls that at one time, Katcho Mohd Ali Khan from Kargil was the SDM in Nyoma.

Once while in Changthang with Tashi Namgyal of the Bandepa family and a two-star officer named Ghulam Rasool they went to Phobrang village to meet  the Goba (the village Headman) named Chopel, a very wealthy man with over 1,000 raluks (goats and sheep). To their surprise, none of the 15-20 families were at home. Only one elderly woman remained in the village. She informed them that a Lama Chenmo (a senior Lama) had come to visit the village, and all the villagers had gone to attend his teachings. When Mohd Hassan and his companions arrived at the gathering, they found the villagers listening to the Lama and asking him questions. The session lasted until 4 p.m., after which it was Ghulam Rasool’s turn. The Lama looked into a khatak (ceremonial scarf) and told Ghulam Rasool that there was a gathering in his house in Leh and that he should prepare for unpleasant news. After returning to Phobrang village, Goba Chopel insisted on slaughtering a goat for the group, but Ghulam Rasool was not in the mood for a celebration and insisted on returning to their base in Chushul. They reached Chushul that night, around 2 a.m., where a message was waiting for them that a member of Ghulam Rasool’s family had passed away. Mohd Hassan and Ghulam Rasool quickly borrowed two horses from the Kotwal and traveled back via the Muglib route.

Mohd Hassan is one of the few people who witnessed a little-known event in Ladakhi history. Somewhere between the late 1940s and early 1950s Ladakh saw the sudden arrival of hundreds of Kazakhs fleeing from atrocities. They were armed and arrived with their families, women, children, and livestock. According to Aba Hassan, they also had valuables, apparently looted from Tibetan monasteries and nomads during their journey to India. Soon they were allowed to set up temporary camps at Choglamsar, Skara Yokma Spang, and Shey. Desperate and tired, they were willing to barter generously with their possessions. Mohd Hassan would go to Skara with chunpo, for which he would receive one sheep. He would buy yaks and horses from the Kazakhs, purchasing a yak and a horse for Rs. 2 each, and then selling them for Rs. 3 and Rs. 3.5 in the market. One sheep was exchanged for a single roti (bread). In those days, law and order were maintained by Col Abdul Majid of the Kashmir government. After a few months, in early 1950s in the month of October or November, the Kazakhs were shifted on foot, out of Ladakh, through the Zojila Pass. Many of them died on the way, but a few managed to reach Baltal in Kashmir, and it is believed that they were later settled in Bhopal, Madhya Pradesh. Years later, while in Srinagar with Ramatullah of the Sergar family and Wakhapa Rigzin, Mohd Hassan, along with another person from Kargil, visited Col Abdul Majid, who had retired and settled in Resham Khana near Batamaloo, Srinagar. Majid’s house was decorated with expensive Kazakh items, which he claimed to have bought from the Kazakhs.

Before 1947, traders known as Hors (from Xinjiang) and Karjapas (from Himachal) would visit Leh. The Hors would visit Leh in ston (autumn) and would buy olthang (grass fields) in places like Horzey, Kyokpey Olthang, and Choskorpe where they would keep their camels, horses, and donkeys. They would set up small markets in Leh and sell carpets, wool, charok, kampis, basho, and almonds. They would even sell horses; a horse was sold for Rs. 25, and Rs. 1 was paid as a commission to anyone who helped with the sale. Mohd Hassan still remembers how the Hors would announce “Nye da Baram” in the Uyghur language, meaning “Where are you going?” and “Nye may Kalem,” meaning “What are you doing?”. 

Mohd Hassan believed that Hors after crossing the Karakoram Pass, would part ways in Shyok valley: some moved to Leh through Khardung La or Chang La, while others moved toward Baltistan along the Shyok River. Aba Hassan also heard strange stories from Ladakhis, especially Chushotpas and Nubrapas, who traveled with the Hors to Daulat Beg Oldi (DBO). They claimed to hear the sound of galloping horses at night, which the Hors attributed to King Gesar’s horses. They also reported seeing dead bodies that appeared lifelike but would turn to dust when touched. Then there were tales of people finding treasures left behind by the Hors. One story involved someone finding a horjon (a double bag used by the Hors on horseback) containing traditional kulchas (small breads). When each kulcha was broken, a gold coin was found inside. The Hors reportedly carried these coins to avoid customs at the Karakoram Pass. 

Besides the Hors, the Karjapa traders would travel on horses with their servants, selling smandok (medicinal ingredients), kuram, cha, ras, tarchok, pabbu, and das (rice). Unlike the Hors, they would stay near the mountains for 6-7 days, setting up their tents in Gangles, Chomchala, Kugala, Lgeuma, and Smanla, where their servants would take care of the horses.

Reminiscing about the time when Leh was the summer capital and Skardo was the winter capital of Ladakh, Mohd Hassan recalled the Darbar shift system. One of his tutor’s friends, Katcho Raza of Skardu, would accompany the commissioner from Skardu in May and return in October. Even the dogs were carried on palkis. The team included the cooks, office kanungo, munshis and other officers, in total about 20-30 people. The commissioner was the highest-ranking official. They would stay in Leh for six months, similar to the Darbar shift in Kashmir. This practice was discontinued after India’s independence in 1947.

Before 1947, Leh had a very small deployment of forces under the Dogras. According to Mohd Hassan there were only 15-20 sepoys at Zorawar Fort, who were responsible for guarding the government Treasury. A similar number of sepoys were stationed in Kargil Treasury. Mohd Hassan recalled hearing that before Zorawar Fort was built, a ruined fort had stood in its place. He had also heard stories of Mirza Haider, who invaded Ladakh in the 1530s, destroying the fort by flooding it. Mohd Hassan remembers that when he was a young boy, the fort was repaired, and laborers were paid a daily wage of 4 annas for their work. 

In Leh, there was a Kotwal (police officer) who earned Rs. 8 per month. Mohd Hassan remembers one Kadir, from the Kalam family, who was a one-star officer. If transferred to Skardo, the Kotwal’s salary increased to Rs. 12. The same applied to any official transferred from Skardo to Leh. Initially, the thana (police station) was located in the new bazaar, but it was later shifted to Hors Sarai Kongma, which had been used as a Sarai (inn) by the Hor traders. The Sarai Yokma was taken over by the armed forces and eventually converted into quarters, which were constructed by an engineer from the Marstelang Cho family. Mohd Hassan also recalled that there was a Charas godown near Chutey Rantak, which was later given to Munshi Isa and Pir Sahib in exchange for land taken from them during road construction. In those days, the Hors bought Charas, which the Karjapa traders would then transport on horses to the plains. Mohd Hassan mentioned that there was a customs godown near Balkhang where Charas duties were collected, but he was unsure of its fate. Other customs sites in Ladakh included Balukhar in Khalste and a site near the present-day Khardongla Hotel, close to Chubi and Chutey Rantak. A Bangey Munshi (scribe) used to reside near Hemis Labrang.

Mohd Hassan also fondly remembered the days of Dosmochey, a festival. Three days before the festival, Skutaks from Leh would go to Stok to invite the Stok King to the Leh Palace. On the day of the festival, the Skutaks of Leh would welcome the Aba Gyapo (the king) and Abhi Gyamo (the queen) with a grand Kalchor and Spos. The Skutaks would follow them on 50-60 horses. This would be followed by a dance at Khardok Chenmo and a Larna.

Two rounds of interviews over three years with Mohd Hassan le revealed many fascinating and lesser-known aspects of Ladakhi history. His life is a treasure trove of experiences from early 20th-century Ladakh, and his memories provide valuable insights into the culture and history of the region. His rich experiences should be professionally documented, as few people in Ladakh have lived such an extraordinary and impactful life.

Healing Horses in Ladakh

Tsering Namgyal

In the past, when modern veterinary services were scarce, Ladakhi horse owners relied on skilled practitioners like Tsering Namgyal from Kaya village and Tashi Gyalstan from Skyu village. Aba Tsering treated various horse ailments using a rare text called Staspey. He graciously allowed us to copy the full text, one of the few remaining in Ladakh, available in both Ladakhi and Hindi. Namgyal was unsure of the translator of the Hindi version, as it had been in his family for generations.

Tashi Gyalstan is among the few trained in genetic surgeries on horses, having learned from his teacher in Kaya, who was mentored by someone from Chilling. According to Tashi, surgeries known as Shet-Chatches or Shat la tangskan (gelding) were typically performed around the age of three to help reduce aggression. The summer heat increases the risk of infection, while the harsh winter cold in Ladakh can freeze wounds, leading to complications. Therefore, spring was considered the ideal time for these procedures.   

Tashi Gyalstan

                                                                                                     

Rahul Sankrityayan: Ladakh Bodh Shiksha Samiti

Rahul Sankrityayan

Photo Source: Wikipedia Commons.

Rahul Sankrityayan is widely regarded as one of the foremost Indian Buddhist scholars of the 20th century. After his initial visit to Ladakh, India in 1926, he deepened his research on Buddhism, pursuing studies in Ceylon (modern-day Sri Lanka) and embarking on a fifteen-month expedition to Tibet in 1928-1929 to recover the lost Sanskrit originals of Buddhist texts.

In June 1930, he was ordained as a Buddhist monk in Ceylon. His scholarly pursuits brought him into close association with the Maha Bodhi Society, an organization founded by Anagarika Dharmapala.

Meri Ladakh Yatra

During his second visit to Ladakh in 1933, Sankrityayan successfully persuaded a small group of Ladakhi scholars to establish what is likely the first modern Buddhist organization in Ladakh, the 'Ladakh Bodh Shiksha Samiti.' The society was officially formed on July 15, 1933, with all office bearers being Ladakhis. Though Sankrityayan chose to remain outside the formal structure, he played a crucial role as an advisor. The society was led by Gyapo Jigmed Dadul, as President; Kalon Lobzang Tsewang as Vice-President; and Nono Tsetan Phuntsog as Secretary. Under Sankrityayan's guidance, the society focused on promoting Buddhist education in Ladakh.

In his book "Meri Ladakh Yatra," Sankrityayan vividly recounts his travels, providing a personal and cultural narrative of his journey through the picturesque landscapes of Ladakh in the 1930s. His descriptions of the places he visited, from Zoji La to Leh, as well as the cultural insights he shares, contribute to our understanding of the region's heritage and its contemporary challenges.

Sacred Geography: Birthplace of Singge Namgyal

Sengge Namgyal (Sen-ge-rnam-rgyal) was a notable 17th-century king of the Namgyal dynasty in Ladakh, India, reigning from around 1616 until his death in approximately 1642. Known as the "Lion King," he was a devout Buddhist celebrated for his substantial contributions to the construction of monasteries, palaces, and shrines across Ladakh. 

While Sengge Namgyal’s reign and achievements are well-documented, including his death at Hanle, the details of his birth are shrouded in legend. Local lore from Skurbuchan tells that his mother, Queen Gyal Khatun, went into labor while returning to Timosgang and paused to rest in Skurbuchan. It is believed that he was born beneath a boulder at a place now known as 'Gyalpo Phong.' Today, this site holds considerable spiritual significance within Skurbuchan’s sacred geography.

Dorjey Sonam, 85, of the Kunga Stampelpa family in Skurbuchan, made numerous trips to the salt markets of Chemrey and Sakti villages during his youth. In those days, he carried nas (barley) and chuli (dried apricot) from Sham to trade for salt brought by Tibetan traders, whom he recalls as coming from the Gertse region of Tibet. The journey was long and arduous, taking seven days on donkeys to reach Sakti from Skurbuchan—five days to Leh and an additional two days from Leh to Sakti. Dorjey remembers seeing thousands of raluk (goats and sheep) grazing across the fields of Sakti and Chemrey.

The exchange rate at the market fluctuated, with traders receiving two to three times the amount of barley in exchange for a given quantity of salt. The market took place twice a year: once during the Spid Tsongs in spring and again in autumn, during the Ston Tsongs. Although salt was commonly measured using a container called a batti (equivalent to two kilograms), Dorjey and other traders from Skurbuchan brought their own nyaga (measuring tools) along with weights such as one pao, two pao, one kilogram, and eight pao. They spent two days at the market, purchasing salt from the Tibetans. Sadly, all of Dorjey’s companions who once traveled to the salt markets with him have since passed away. While Dorjey only bought salt for personal use, some elders from his village returned to Skurbuchan and later undertook long journeys to Baltistan. There, they traded salt for phatings (a type of local cloth) and butter. The Baltis, in turn, visited Skurbuchan and set up camp at a site called Miyeskor in the village. They brought stone utensils known as doltoks, which they sold in Skurbuchan and neighboring villages. These doltoks were transported on wooden frames called Kis-Kis.

Besides the Sakti-Chemrey salt market, Dorjey Sonam also traveled on foot as far as Lamayuru and Sonamarg. While his visits to Sonamarg were to buy his annual supply of goods, he visited Lamayuru to pay the heavy government tax in the form of barley. In Sonamarg, he would buy das (a type of grain), toe (another grain), and peas. He recalls that, in those days, Rs 1 could buy 12 kg of peas, 7 kg of wheat, and Rs 2 would buy 1 kg of rice. Dorjey vividly remembers the extremely high government tax and describes those times as very difficult for the people of Ladakh. He would carry up to 35 kg of barley all the way to Lamayuru to pay his dues. A government official collected the barley at a government kutti (office), and often these interactions were bitter, as local Ladakhi officials frequently rejected the quality of the barley on trivial pretexts 

Tsering Nurbu, 84, of the Tangkarpa family in Skurbuchan, faced many hardships during his early years when he had to seek work with different traders. He would often accompany traders from Skurbuchan on their trips to the Sakti salt market, where he helped care for their donkeys. On the return journey from Sakti, the traders would sometimes stop for rest and recreation near Skampari, close to Leh. While the traders enjoyed their well-deserved sessions of chang (local wine), Tsering was left responsible for looking after the salt-laden donkeys. Often, when the traders had drunk too much, they would fight among themselves, falsely claiming that their donkeys had been swapped with others, making life even more difficult for Tsering.

After working as a helper for a few years, Tsering’s father suggested that if he wanted to improve his circumstances, he should leave his job and start a business. With Rs 60 that Tsering had saved, and an additional Rs 30 his father had, they set out for Srinagar to buy goods for trade. In those days, the entire journey to Srinagar was done on foot. Father and son decided to travel together, carrying the goods on their backs. To manage the heavy load, Tsering’s father decided to train young and inexperienced Tsering in the use of a Kis-Kis, a load-carrying frame that was common among long-distance travelers in Ladakh. The wooden frame, worn on the back, was designed to carry goods over long distances. It was used in conjunction with a long stick, which the loader carried as a walking stick. However, when the loader grew tired, the stick was skillfully placed under the load, allowing the person to rest while standing as the stick supported the weight. 

After a few days of training, they started their maiden trip to Kashmir. On the way, there was always the fear of being waylaid by robbers known as Chakpas. To stay safe, Tsering and his father would take precautions by finishing all cooking activities, especially the mandatory Ladakhi chai, before sunset. Immediately after, they would find a good place to hide—either above or below the road, but never on the roadside. There, they would sleep in silence until sunrise, when they would resume their journey.

In Srinagar, Tsering and his father discovered a place where they could buy teacups at a great discount. The offer was Rs 1 for a set of 70 cups. Tsering’s father bought two sets for Rs 2. Besides the teacups, they also bought daily-use items such as utensils, chai, matchboxes, and dye colors. The entire journey to and from Srinagar took them 27 days. On the 28th day, Tsering went around the village selling his stock of items from Kashmir. He sold one cup for one Aaloo pari (an empty tin can of potatoes) and made a handsome profit. With the remaining cups, he went to Khalste and sold all of them. The business bug had bitten Tsering, and according to him, for the first time in his life, he felt happy and confident. Soon, people started paying more attention to him than before. Tsering’s father too suggested that had Tsering continued working as helper as a Khapron or Rarzee , things would never have improved. Therefore, he encouraged him to continue visiting Kashmir. Over the coming years, Tsering made seven more trips to Kashmir, and his fortunes continued to grow.

Once, while in Kashmir, Tsering and a few other Ladakhis were fortunate to meet Ven 19th Bakula Rinpoche, who generously gifted them each 26 kilos of rice, a piece of cloth for a goncha (traditional Ladakhi dress), a patloon (pair of pants), a kameez (shirt), and a tipi (a type of hat). 

Tsering continued his business ventures and once carried two sacks of rice, each weighing 23 kilograms, on his back across the Zojila pass in his Kis-Kis. He hoped to use the rice to help his mother overcome a long-standing problem she had faced throughout her life. At that time, Tsering’s mother contributed to the family income by cleaning wool, which women from the village would leave at her home. For each batch of wool she cleaned, she kept half and returned the other half to the owner. Although this work was physically exhausting and not very profitable, it helped sustain the family. That year, Tsering made a trip to the Sakti-Chemrey salt market, bringing with him the two sacks of rice he had bought from Kashmir. At the market, the Tibetans also sold wool alongside salt, and Tsering managed to exchange nearly equal amounts of wool for the rice. This successful trade brought a significant change: Tsering’s mother was able to stop working for others and began processing her own wool, selling it to ensure a steady source of income for the family.

Tashi Rigzin, Photoksar, Sengge Lalok, Ladakh

Tashi Rigzin

Tashi Rigzin, 62, originally from Photoksar village, and now residing in Chushot, Leh, reflects on the past when Photoksar, with its fertile grazing lands, was home to large herds of yak and demo. The locals produced surplus butter and churpi, which they traded in nearby regions. Tashi fondly recalls his childhood, especially the time after the annual barley harvest during the ston season (autumn), when his grandfather would journey to Spang Chenmo in Sakti village to secure the family’s yearly supply of salt. To purchase the salt, his grandfather would either take money or Chuli-Phaating (dried apricots), which he had bartered on the way, in the area around Khalsi village for homemade butter or churpi. In Sakti, his grandfather exclusively traded with trusted Changpa traders, who he called  Dzagos ( friends). 

In those days, the Sengge-la pass, connecting Photoksar and Zanskar to the Sham area was only open for a few months in summer. Due to the scarcity of grazing land in Yurchung and Nyerak, villagers from those areas would bring their livestock near to Photoksar for grazing in the 4th month of the Ladakhi calendar and return before Ston just before the harvest. There was a longstanding agreement that their animals would not cross beyond Maneychan Tokpo (a stream), a rule enforced by the Goba members  (village leaders). The people of Photoksar frequently sold butter in Leh, and they occasionally sold yak and demo to visitors from Tia and Timosgang villages. 

Before the construction of the new motorable road to Zanskar, two main routes connected Photoksar to the Indus Valley. In summer, traveling from Hanupatta to Wanla villages beyond a spot called Demdemcha was treacherous due to the swollen rivers, which sometimes carried away horses. This route was primarily used after the Ston season, when the water froze, making the passage safer. In warmer months, they followed the Wanla Chutsan route, exiting at Lamayuru village, where they purchased essential supplies. This journey involved an overnight stop near Chutsan, but during Ston, the route to Wanla could be completed in a single day. At Wanla, barley grown at Photoksar was traded for locally grown wheat and peas, with an equal exchange rate.

Due to Photoksar's cold climate, it was difficult for plants other than barley to flourish. Pea plants, if grown did not bear fruit and was often served as fodder for cattle. While many in Photoksar consumed peas from Wanla mixed with barley, Tashi preferred to plant the pea seeds solely to grow fodder for his livestock. He also remembers the Res system, where the people of Photoksar were required to provide free services to government officials traveling between Wanla and Yulsum. Occasionally, traders from Chiktan would come to the area to sell Doltoks (stone utensils). In earlier times, when resources were scarce, Tashi had heard from the elders that their ancestors would travel to Nyingti (a generic term used for Mandi and nearby places in Himachal Pradesh) to earn extra income through labor.