Aba Kunga Tundup, Shey

Aba Kunga Tundup le, 95, from the prominent Laba family in Shey, recalls his youth when he procured salt and wool from Changpa traders who would travel to Chemrey during ston (autumn). In return, he bartered wheat, barley, and flour sourced from Shey. The exchange rate for salt varied: some years it was traded in equal quantities, while in other years, the value of salt could double.

Some residents of Shey also journeyed to Kargil to sell salt. Kunga Tundup specifically recalls the involvement of members from the Kanku family in the Kargil trade, while members of the Choldan and Sayeepa families would travel to Changthang for commercial exchange.

Aba Kunga recalls a time when employment opportunities in Ladakh were scarce. Even individuals from affluent families from leh and Zanskar had to seek work outside Ladakh after the harvest season, typically around October. They traveled via the Manali route to find jobs in government-funded projects like road and irrigation works.

He himself joined such a journey once, working on several development projects in Dalhousie. At the time, the daily wage there was Rs 1. As summer drew near, Ladakhi laborers would shift northwards to Manali, where wages rose slightly to Rs 1 and 8 annas per day. On the return journey, Aba Kunga and Phunsog Tsering from Shey, who was accompanied by his son, shared two donkeys to transport their belongings back to Ladakh after a full year away from home. Aba Kunga estimates he was around 30 years old at the time.

He also recalls that in those days, most parts of northern India lacked electricity. Railway stations and Bus stops were illuminated by oil lamps.

Aba Kunga also remembers the oppressive Res system of forced labor, under which local villagers were compelled to carry goods from one village to the next. However, his family, being from the Laba lineage, was exempt from this harsh duty.

In later years, Aba Kunga began traveling to Leh to sell hay, eggs, and firewood. The earnings from these sales were used to purchase essential supplies such as tea and cooking oil for his household from Lala Shaadilal. Eventually, he opened a shop in his village, which he managed for twenty years. 

Shakar, Rangdum.

Tse Dolma le, now in her eighties, recalls her youth, a time when men from her village would travel to Zanskar to procure salt and barley. These journeys, mostly undertaken on horseback, were made three times a year. Back then, every household in the village kept three to four horses, which were essential for transport across the rugged terrain. Today, it has been over a decade since the last horse disappeared from the village.

Butter and livestock were taken to Zanskar and sold to the locals there. In return, the villagers would obtain barley from the Zanskaris. This barley was then exchanged for salt, typically sourced from the Changpa traders. However, Tse Dolma notes that salt was not only obtained from the Changpas but also purchased from the Zanskaris.

Transporting these goods was laborious. Barley and salt were carried back on horse and even on their backs, and the barley was taken further to be milled at a remote place known as Lungpey Phu.

While the men journeyed to Zanskar, Tse Dolma and other women remained behind, devoting their days to gathering grass for the long winters and tending to the livestock.

In addition to the Zanskar trade, many villagers also travelled to Kargil and Leh to sell butter. The women, meanwhile, stayed in the village, sustaining the pastoral life that formed the backbone of their community.

Rangdum Village.

Tsering Tundup, 75 Yrs, from Rangdum remembers being just eight years old when he first accompanied his father on a trading journey to Zanskar. Their main objective was to acquire salt and Barley. At Rangdum where the harsh climate and barren soils made agriculture nearly impossible barley was sourced from Zanskar.

Rangdum’s true wealth, however, lay in its vast grazing lands. These high-altitude pastures sustained large herds of livestock, making dairy products, especially butter and chhurpi (hardened cheese) the backbone of the local economy. Like most families in the village, Tsering’s father would carry butter, chhurpi, and a small amount of cash to trade in Zanskar, exchanging them for grain and salt.

While barley was sourced from Zanskari households, the salt was acquired directly from the Changpa traders.

Tsering recalls being around 30 years old when the Changpa caravans abruptly stopped coming, a sudden end to a centuries-old trade route.

Unlike the people of Parkachik, the villagers of Rangdum were largely self-sufficient in wool, owing to their sizeable herds. Many households not only fulfilled their own needs but were also able to sell surplus wool and butter in Leh. Tsering made his first journey to Leh around the age of 25 and continued the practice for many years, traveling either via Kargil or the Kanji route. After reaching Henasku or the main highway near Kanji, he would often find transport with passing trucks or vehicles.

Each journey to Leh involved carrying approximately 15–20 kilograms of wool and 40 kilograms of butter. The butter fetched a respectable Rs 30–40 while the wool earned only Rs 5–6 per kilogram, a modest return for the effort and distance involved. To supplement their income, Tsering’s family also sold livestock to Balti traders, who would periodically visit Rangdum.

Rangdum Monastery.

According to Skarma Tsering (Pic-1) from Abran in Zanskar, he has no family members and has spent most of his life living with the monks at Rangdum Monastery. He recalls that as a young boy, around 8 to 10 years old, he saw Changpa traders visiting Abran to sell salt. Later, he witnessed monks from Rangdum Monastery crossing the Penzila Pass on horseback to reach Zanskar, where they bartered barley for salt from the Changpa traders.

In earlier times, the monastery kept nearly 100 horses, with each monk owning about two. Today, only a single horse remains, a ceremonial animal known as the Gomsta, which is considered sacred to the monastery.

According to Ven. Lobzang Tsetan, aged 85 (Pic-2) a monk from Randum monastery who is the eldest male resident of Rangdum village, most of the monks in the monastery originally came from Zanskar, Lingshed, and Dibling.

The monastery owns agricultural land in Akshow village, Zanskar. In the past, monks would travel annually from Rangdum to Zanskar, collect the barley from Akshow and trade it for salt with the Changpa traders in Abran.

He also recalls the annual visits of traders from Takmachik village in Sham, who would take the now-abandoned route from Kanji passing through with Chuli and Phating to trade it for barley in Zanskar.

Although little agriculture is possible in the vast expanse of Rangdum due to its extreme cold, the region is rich in grasslands and well-suited for livestock grazing.

In the past each year, villagers from Rangdum would take the Kanji La route to Leh to sell surplus butter.

 

Parkachik, Suru Valley.

 

    

For generations, the people of Parkachik and Zanskar shared a close, symbiotic relationship nurtured through seasonal trade and enduring hospitality. On their return from Kargil, Zanskari traders regularly halted in Parkachik, where friendships were rekindled and goods exchanged. Likewise, Parkachik traders traveling into Zanskar were always assured of warm hospitality. In nearly every village along the highway, a Dzago (friend) household welcomed them with free food and shelter.

Each autumn, during the harvest season, Changpa nomads from Changthang would arrive in Zanskar with salt, which they bartered for local barley.

Soon after, traders from Parkachik would travel to Zanskar. The Zanskari households, having traded barley with the Changpas, would then exchange the salt with Parkachik traders for essentials like rice, chuli, phatings or money.

While Ali Mohd (Pic-2), age 72 yrs, sourced salt for his family, Mohd Ibrahim (Pic-1), age 77,  would sell the additional salt to other households in Parkachik for money.

With the salt trade in decline, Ali Mohammad who also owns a cloth shop in Padum, turned his attention to wool. He began bringing raw wool purchased from Bakarwal nomads into Zanskar, where it was traded with households, especially those with few sheep or goats in exchange for livestock. Barter remained the primary medium of exchange, as money was scarce in the region.

Over time, the wool trade became more intricate. Parkachik traders would also procure wool from Zanskar, weave it into Nambu, and return to Zanskar to sell it, this time to families who lacked the resources to spin or weave their own. Ali Mohammad would carry these heavy Nambu on horseback across Penzila pass, sustaining a modest but vital circuit of exchange. Another trade item was ral (coarse goat hair), sourced in Zanskar and taken back to Parkachik, where it was used to make saali, a durable blanket/carpet used in homes.

Rani Tashi Diskit Angmo, Mulbekh.

Rani Tashi Diskit Angmo le, 92 yrs, is the Queen of the former princely state of Mulbekh in Ladakh. Fondly known as Ama Gyamo (the Queen Mother), she embodies the living memory of a bygone era in Ladakh’s trade networks and administrative traditions.

She recalls a time when salt was sourced from the high-altitude plains of Changthang. Although only a few villagers from Mulbekh undertook the arduous journey themselves, the route was more commonly traversed by traders from the Sham region, particularly Lamayuru and Khalatse. These merchants brought with them salt, wool and soda, which they traded in Mulbekh before moving westward toward Kargil and Baltistan.

Among them was her grandfather, Jigmet Namgyal, who led caravans from Mulbekh to Baltistan, a key node in this trans-Himalayan commerce.

Following the Dogra conquest of Ladakh, aristocratic families in Ladakh were conferred titles and responsibilities by the Dogra kings. Jigmet Namgyal’s father was known as Moti Ram, and he had two younger brothers, Hiraman and Tsering Choskyap.

Her family was responsible for the collection of the annual tax from Mulbekh known as bhaps, paid in cash. Though she still retains the ceremonial title of Goba (village head), a role she has held longer than anyone else in Ladakh, she no longer oversees tax collection, as the practice was discontinued. Yet she remembers clearly that at just 15 years of age, the village tax amounted to ₹100, paid entirely in silver rupee coins.