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.

Discovering Kaksar: A Border Village in Kargil, Ladakh

Haji Najaf

Situated 23 kilometres from Kargil on the way to Dras, Kaksar is one of the region's most beautiful yet unexplored gems. The village is home to Shina-speaking Dards, an indigenous ethnic group native to northern India. The name "Kak-Sar" is believed to be derived from the word "Sar" in the local Shina language, meaning a water body or river, symbolizing a place surrounded by water bodies. According to Haji Najaf Ali, a 73-year-old retired police officer and one of the most well-versed individuals regarding the history and culture of Kaksar, the village was originally known as Sukui, named after Suko, an ancestor believed to have been the first settler in the area.

As a young boy, Haji Najaf lived in Kargil while attending the Kargil Middle School, where the renowned Ladakhi educationist Eliezer Joldan served as headmaster. Joldan's remarkable contributions to advancing education in Ladakh during the early years after India’s independence earned him lasting recognition, with the present-day Leh College named in his honor. While still a teenager, Haji Najaf embarked on his journey into public service with the guidance of Akbar Ladakhi, a prominent figure from Leh and the then-SDM of Kargil, who helped him secure a position in the Home Guards. Shortly afterward, the 1965 Indo-Pakistan War erupted, and young Najaf was entrusted with the vital responsibility of guarding the bridge connecting Kaksar to the main highway. Vigilantly monitoring movements across the bridge, he also provided essential support to the army by arranging horses and manpower.

Following the war, Najaf was stationed at a government storehouse in Kargil. While serving there, his meticulous record-keeping skills caught the attention of Konchok Chospel, the Superintendent of Police (SP) of undivided Ladakh, which then included both Leh and Kargil. SP Chospel, impressed by Najaf’s abilities, encouraged him and two others from the region to join the police department. This marked the beginning of Haji Najaf’s long career in law enforcement.

Despite spending much of his life away from Kaksar due to postings in Leh and Kashmir, Najaf fondly reflects on his early days in the village. He remembers the visits of traders, locally known as Nyirings, from Wakah and Mulbek villages, who brought salt to Kaksar. Following local customs, these traders carried their own tea cups to avoid sharing utensils. As money was rarely used at the time, Najaf believes the Nyirings likely bartered salt for wool, as villagers maintained large herds of sheep and goats. The villagers sourced Pul (Ladakhi soda) and Chapak (tea bricks) from the Kargil bazaar. The Pul came from Nubra, while the tea, known locally as Kargili Chai, was brought from Leh. However, this tea was considered inferior to the more favored Punjabi Chai, supplied by a well-known army contractor Sardar Khem Singh, a Punjabi whose family had settled in Kargil.

Najaf shares a captivating story about Khem Singh, in the 1960s. During a visit to the Kargil treasury to withdraw money, Khem Singh inadvertently left a bag containing Rs. 60,000 hanging on a tree near the building. Unaware of his mistake, he carried on with his journey, traveling to Leh and eventually boarding an army plane to Chandigarh. Upon realizing his oversight, Khem Singh returned to Kargil with little hope of recovering the money. To his amazement, the bag was still there, untouched, hanging on the same tree where he had left it. A meeting was convened at the Islamia School to investigate the matter. After verifying the details of Khem Singh’s claim, the elders in Kargil returned the bag to him.

Najaf also recalls the prominent leaders of his time, including Munshi Habibullah of the National Conference, Ibrahim Shah Agha of the Congress Party, who served as MLC from Chuskhor, and Kacho Mohammad Khan, a retired Naib Tehsildar who entered politics with the support of the revered Ven 19th Kushok Bakula Rinpoche.

Despite the changes over the years, some traditions endure in Kaksar. A few continue to practice the idea of a Sabdak, the family protector, serving as a reminder of the ancient practices of their ancestors. Until recently, Kaksar preserved the practice of Daal or Behan, in which a community member entered a trance to predict future events and provide guidance. However, with the passing of its last practitioner, this unique tradition has come to an end, marking the close of an age-old cultural practice in the region.

Haji Mohammad

Haji Mohammad, 75, the only son of his parents and a respected landowner from Kaksar, assumed the responsibility of supporting his household at an early age, leaving school to manage the family’s fields. Reflecting on the past, he recalls the immense challenges his ancestors faced in irrigating their fields during the summer months. To address these difficulties, they displayed remarkable ingenuity by constructing a narrow canal system from stones, channeling water from a stream nearly 15 kilometres away in the mountains. This system remains vital for irrigating the village to this day. Although this water source is reliable, the farmers of Kaksar exercise caution in selecting crops, favoring those with low water requirements. Wheat, which Haji Mohammad primarily cultivates, demands less water than barley. In addition, he grows cha and peas in certain fields. Buckwheat (bro), planted in June, is harvested alongside wheat in September, enabling a sustainable agricultural cycle and efficient use of resources.

In his younger years, Haji Mohammad transported wood, known locally as thangshing, to sell in the Kargil market. He typically loaded 12 logs of wood onto a dzho for each trip, earning Rs. 19 per full load. Alongside his wood trade, he also sold sheep in Kargil, fetching prices between Rs. 200 and Rs. 300 per sheep. Usually, Haji Mohammad returned home on the same day after selling the wood. However, on occasions when the wood didn’t sell, he stayed overnight at the Musafirkhana in Kargil. Once his transactions were complete, he and his friends would purchase essentials such as tea, salt, and pul (soda). During those times, tea cost Rs. 13 per kilogram, salt Rs. 1 per kilogram, and pul 25 paise per kilogram in the Kargil bazaar. Most of these trips occurred before the 1960s, as regular vehicular traffic on the main highway began after that, making travel to Kargil more convenient.

Gulam Hussain and Haji Mohammad next to a trunk traditionally used for storing water during the winter months.

Haji Mohammad vividly recalls the harsh winters of the past, particularly during January and February, when sourcing drinking water posed a significant challenge. To address this, villagers devised an innovative method using winter ice. They hollowed out long wooden trunks to create tubs and placed nets made of wooden branches, known as Changmey Shat, on top. Large chunks of ice were collected and laid on these nets. The tubs were kept in the kitchen, where the heat from the stove melted the ice, allowing water to collect in the hollow trunk for drinking and cooking purposes. With the advent of development, a drinking water pipeline was installed in the village, a transformative milestone that Haji Mohammad credits to the renowned Ladakhi engineer Sonam Norbo. This pipeline, which has been operating continuously since its installation, ensures a reliable and steady supply of water for the villagers.

According to Gulam Hussain, a retired district court employee and a living repository of Kaksar's rich cultural heritage, Sta-Polo was once a highly popular sport in the village. Matches were held at the local polo ground known as the Shagaran. Unfortunately, this historic site is now undergoing construction, marking a significant change in the village's landscape. Another notable cultural tradition centered around a site called Ratho Bao, where horse races were held by men wishing for a son. It was widely believed that the wife of the race winner would give birth to a boy within nine months of the victory, adding a unique element of belief to the event. Kaksar also observed the tradition of animal sacrifice, which played an integral role in the community’s rituals. As part of this practice, a black sheep was sacrificed the day before the harvest to ensure prosperity and abundance. This tradition continued until 1980, when the last recorded sacrifice marked the end of this long-standing custom. Another unique tradition in the village revolves around a day of celebration marked on the 3rd of March. This practice is tied to a local legend in which an ancestor, while returning from Dras, had a brawl with a three eyed  demon. The ancestor defeated the demon, who then promised to ensure prosperity for the village, provided he was remembered with a ritual once a year. 

Burial-like structures at  Zil Do

Ruins on the hill at Zil Do

Kaksar is home to three sites of notable archaeological potential. The first two are associated with a mysterious queen, lending an air of intrigue to the local history. The site called Rohni Aeshey (with Rohni meaning queen and Aeshey meaning upper room) is believed to have been her summer fort, while the second site, Koto-Taal, likely served as her winter residence. Both locations, now reduced to ruins, bear little trace of their former grandeur, with much of their structure lost to time. Due to their remote location far from the main village, the author was unable to explore these sites firsthand.

The third site, Zil Do, which was visited, is located to the northeast on the outskirts of the village, and is believed by locals to contain ancient graves alongside the remnants of an old settlement. Portions of the site’s boundary remain visible, providing valuable clues about its original extent. At the foot of the hill lies a long wall resembling a small dam-like structure, which might have been used for water storage in the past. Further along, a cluster of nearly 30 grave-like structures stands out. These burial structures are particularly striking—square in shape and constructed with large surface stones, setting them apart from conventional burial sites. Higher up the hill, remnants of stone structures resembling man-made walls are visible, further evidence of human activity in the area.The hill’s strategic position offers a wide view of the Shingo region, making it an ideal location for an ancient watchtower, similar to those found throughout Ladakh. The unique features and apparent antiquity of Zil Do make it a highly promising candidate for archaeological research, with the potential to uncover significant historical insights into the region’s past.

Phonetic spellings are used for local words to ensure they are transcribed as they were pronounced to the author.

Matayen, the first village of Ladakh and the legend of Kutthar peak.

Haji Abdul Lone

Haji Abdul Lone, 72, is a retired government employee from Matayen village in the Kargil district of Ladakh, India. Located just after crossing the Zojila Pass from Kashmir, Matayen is the first village in Ladakh and stands out for being the only one in the region where the majority of residents speak Kashmiri. The village is divided into two main neighborhoods, or Mohallas: Gongma, predominantly inhabited by Kashmiri-origin families, and Yokma, home to Balti families who likely migrated from the Chiktan region.

According to Haji Abdul, the Kashmiri-origin families in Matayen trace their ancestry to migrants from the Lolab Valley in the Kupwara district of Kashmir, though over generations, the connection to Lolab has diminished. As per Haji Abdul, almost 70% of the families in Matayen are of Kashmiri descent, highlighting the village’s strong cultural ties to Kashmir. When asked about the origin of the village’s name, Haji Abdul shares a local belief that “Matayen” comes from “Mat-Aana,” which translates to “Do not come.” This unconventional explanation is widely accepted by the villagers.

Reflecting on his youth, Haji Abdul recalls how life in Matayen was challenging, with basic necessities like rice, salt, and cooking oil being sourced from Srinagar. At that time, corn was the staple food, while rice was considered a luxury. Due to limited road access, villagers had to transport supplies on foot or horseback across the Zojila Pass, a journey that took 5-6 days for each round trip. Poverty was widespread, and many villagers worked as laborers to make ends meet. Abdul’s father, Munnawar Lone, would make trips to Leh as a porter, carrying goods like tea, salt, and kerosene for a contractor.

Today, the only crop cultivated in the village is barley, which also depends on the erratic weather in Matayen. Livestock, which once included goats and sheep, has also declined in numbers over the past two decades, with most families now keeping only one cow for milk. Despite these changes, some aspects of the village’s heritage remain, such as the remnants of the shagarak (polo ground), a reminder of the once-popular sport. Traditional dance and music were once integral parts of wedding celebrations in Matayen, though these customs have largely faded over time.

Haji Abdul recalls a significant moment in Matayen’s history when Farooq Abdullah, the former Chief Minister of Jammu and Kashmir, visited the village. During his visit, Abdullah suggested relocating Matayen from Ladakh to Kashmir, citing its remoteness and the fact that most of its residents speak Kashmiri. Revenue officials were dispatched to survey the area, and the proposal seemed poised for consideration. However, the plan was eventually abandoned.

Looking back, Haji Abdul and the other residents of Matayen are thankful that the move never went through. They are relieved that their village remained part of Ladakh, preserving its unique identity, and are optimistic about the future, particularly with the upcoming Zojila tunnel. Once completed, the tunnel is expected to transform life in the region by providing year-round connectivity, improving access to essential goods, and opening up new opportunities for trade and tourism.

Haji Abdul shared an intriguing phenomenon in Matayen related to a lesser-known mountain peak called Kutthar, in the local dialect. The villagers believe that the mountains are home to fairies, and in his youth, Haji Abdul often observed two pigeons descending from the peak—a sight that has since stopped. Occasionally, he would also see mysterious lights moving along the nala (stream) that flows from the mountains behind the village. Once, he even heard a soothing melody emanating from the mountains. Stepping outside to investigate, he could hear the music clearly but saw no source for the sound.

Haji Gulam Mohd, at the site where once a building associated with Maharaja Hari Singh stood

Haji Gulam Mohd, 74, from Matayen, spent his life working in road construction, supplementing his modest income with small trading activities. Reflecting on his youth, he recalls how the people of Matayen would carry essential supplies like salt and other goods from Kashmir on foot, transporting them on their backs. In the mid-1980s, around the month of April, Haji Gulam himself made the journey, bringing 50 kg of onions across the Zojila on his back. He bought the onions for Rs. 4 per kg and sold them in Matayen for Rs. 6 per kg. He also bought apricots in Kargil for Rs. 15 per kg and sold them in Matayen for Rs. 20 per kg.

Like other villagers, he once kept livestock, owning around 30 goats and sheep, though he no longer has any. For animal fodder, the villagers relied on grass from the high hills around Matayen. In spring and summer, they grazed their animals on a type of grass called Parangos. Before winter, they spent 3-4 days cutting and drying Parangos on the hillsides. Once dried, the grass was brought down to the village, bundled, beaten, and stored on rooftops to sustain their animals through the six-month winter. Recalling the harsh winters of earlier times, he described snow reaching up to 12 feet. When someone passed away, villagers had to dig through 12 feet of snow, then an additional 4-5 feet to prepare the grave.

Although few historical structures remain in Matayen, Haji Gulam mentioned two sites connected to Maharaja Hari Singh of Kashmir. One was an old road built by the Maharaja, running through the village and linking to the Matayen-Pandaras route. The other, now barren, once housed a building where the Maharaja reportedly rested—likely the Matayen guesthouse, noted in early 20th-century travelogues as a stopover after crossing Zojila. When asked about Matayen’s mysterious Kutthar Peak, Haji Gulam shared an interesting story: He himself had once attempted the climb but had to turn back due to heavy rain. He then mentioned that years ago, a man named Nazeer from Pandaras village had successfully climbed Kutthar and still lives in Pandaras.

Abdul Wahab with Attaullah Lone. The Kutthar is the peak straight up between the two men

Abdul Wahab, from Pandaras village in Kargil and the brother of Nazeer—the only person to have ever climbed Kutthar—shares a deep belief in the mystical aura surrounding the peak. He, along with Attaullah Lone, a member of the aristocratic Dombapas family of Pandaras, took the author to a vantage point on the Leh-Srinagar highway. From there, one can see a distinct tower-like formation atop a mountain near Matayen, which the locals identify as the revered peak of Kutthar. Much like Haji Abdul from Matayen, Abdul Wahab has had his own experiences that suggest something otherworldly about Kutthar. He too claims to have heard music emanating from the mountains for which he has no explanation.

      

            Kutthar a closeup view

Finally, we met Nazeer Ahmed, 71, the first known person to have scaled Kutthar Peak. A retired government teacher, Nazeer is originally from Pandaras and currently resides in Bhimbat village. During his teaching career, he spent most of his time in the Sankoo area of Suru Valley. Back then, reaching Sankoo was no easy feat, as the motorable road ended at Chutak, midway between Kargil town and Suru Valley, requiring a six-hour trek on foot to reach Sankoo. During holidays, Nazeer often traveled the entire journey both ways—from Sankoo to Pandaras and back to Sankoo—on foot, a trip that took two days, with a night spent in Kachan. 

 

Nazeer Ahmed 

When Nazeer Ahmed was around 35 years old, he successfully climbed the Kutthar peak, an experience he recalls vividly. He was accompanied by a Bakarwal friend, and the two set out early in the morning, around 6 a.m., from Pandaras. After they reached Matayen they began their ascent from the Matayen nala, a stream that runs through the village. The climb was strenuous, but they pressed on, and by around 2 p.m., they finally reached the summit. At the top, they took a well-deserved break. Nazeer and his companion brewed tea and shared a meal that they had packed. Nazeer, an avid photographer, had brought a camera and captured several photographs of the breathtaking surroundings. Unfortunately, these photos were lost over the years.

Nazeer, who had a keen eye for detail, described the summit of Kutthar as a vast, open space with no human-made structures—quite contrary to the local myths that suggested otherwise. However, there were natural rock formations that, from certain angles, resembled the outline of a house, and a large, flat stone appeared to be placed deliberately, as though it were part of some ancient design. The only man-made object they found was a tall, narrow stick firmly planted in the ground. This odd feature convinced them that humans had visited the summit before them.

On their descent, Nazeer and friend discovered a more accessible route. Once back down, they stopped by a nearby Bakarwal camp to rest and enjoy a cup of chai, sharing the story of their successful climb. Word of their accomplishment spread quickly throughout the region, and their journey became a celebrated achievement in the quiet local community.

The Forgotten Chortens of Chulichan, Ladakh.

The Indus River, which originates in Tibet, enters India at Changthang and flows through Chulichan village, located about 60 kilometers from Kargil, before continuing into Baltistan, now part of Pakistan-occupied Kashmir (PoK). Today, the entire population of Chulichan practices Islam. Many residents in Chulichan trace their ancestry to the Dardi people, similar to those living in villages of Dah, Hanu, Garkhon, and others. The Dardi language is still spoken by the community. In Chulichan, two neglected and previously unrecorded chortens can be found, likely among the last of their kind in this part of Ladakh.

According to local legend, many centuries ago a Lama (a Buddhist monk) named Konchok Sherbstan from Lehdo village in Leh district, founded Chulichan by constructing an irrigation canal in the barren land. Gradually, people started settling in the new village. In the beginning, everyone in the village followed the Lama’s Buddhist teachings, but over time they converted to Islam. After the Lama’s death, the original Buddhist residents built two chortens in his memory.

Haji Mohd

Haji Mohd, 82, from the Kyonpa family, shares that he was born in a Luklo, adhering to the traditional Ladakhi age-counting system. He reminisces about a time when the villagers lived simply, relying mainly on Bro (buckwheat) and Tsya (millet) to prepare Paba a traditional Ladakhi dish. Apricot water was also a staple source of nourishment for the community.

Haji Mohd's family currently owns two cows and eight goats, a significant decline from the nearly 100 goats they had in his youth. In line with their Dardi tradition, they keep only a few cows, a practice that is relatively recent, as the Dardi community traditionally avoided drinking cow's milk. While many families in Chulichan continue to honor their ancestral family deities, known as Sabdak, in their old homes, this practice is gradually fading in the new houses being built. Haji Mohd recalls when traders from Changthang and Sham region regularly visited Chulichan to trade their salt and other goods, often braving harsh winter conditions. A site called Luksa in Chulichan served as a well-known resting spot for these traders. Most traders relied on donkeys for transport, with sheep occasionally accompanying them. Chulichan also welcomed visitors from Baltistan, who typically arrived at night to purchase salt that the natives had purchased from the Changpas.

Haji Mohd remembers the Angrezpas (Europeans) who visited Chulichan to 'take photographs'. In the village, there is a mountain with a glacier that serves as the primary water source. According to Haji Mohd, long before he was born, these foreigners constructed a tower on the mountain ( likely as part of the Great Trigonometric Survey, which the British used to survey all of India). According to Haji Mohd, the tower has some numbers engraved on it.

Haji Mohd's wife, Ama Misabi le, recalls that for many years, the villagers honored the deceased Lama's chorten by following a Dardi tradition that involved offering threcho, wood dipped in butter and lit, along with butter lamps. Today, however, the chortens are in a state of disrepair, indicating that few people have visited the site in recent years. During the visit, the author placed katakhs, ceremonial scarves, at the site to pay tribute to the memory of the late lama.

Tashi Lundup

Nawang Sharap

The author would like to extend heartfelt gratitude to Tashi Lundup le, Nawang Sharap le, and Tsewang Gyaltsen le, of the Labdakh family in Garkon village for making this visit possible.

Traders of the Chelong Valley, Ladakh

Gulam Jaffar at his shop in Panikhar

For generations, traders from the Suru Valley in Kargil, Ladakh, have journeyed southwest from Panikhar village, in Suru Valley, passing through the picturesque Chelong Valley to reach the Warwan Valley in Jammu and Kashmir. Panikhar, which serves as both a hub for trade and commerce and the entry point to the Suru Valley from Chelong Valley, has long been a key stop on these trade routes. Today, this historic route has become a popular trekking path and is even being considered as an alternative access to the Amarnath Shrine. 

Following the tradition of his ancestors, Gulam Jaffar, 82 years, from Panikhar spent many years making annual treks for trade to Warwan and Pahalgam. In Warwan, Jaffar would exchange young Dzhos (a hybrid between yaks and domestic cattle) from the Suru Valley for fully grown Dzhos from Warwan. Typically, he traded two young Dzhos for one adult. On some occasions, he would trade one young Dzho along with some money for a fully grown Dzho. The adult Dzhos Jaffar brought back were either used for meat or sold to buyers from Kargil, particularly those from the Sod area, who would then sell them in distant places like Leh. Over time, some of the young Dzhos he had traded in Warwan would mature into adults and return, creating a continuous cycle of exchange. This practice had survived for many generations.

Gulam Jaffar was actively involved in trading Brangsee (honey), which he sourced from the villagers of Warwan. The hives were ingeniously constructed within the walls of village huts, with the main hive located inside the house and a small hole-like opening in the wall connecting it to the outside. These hives were placed in wooden cases, referred to by Jaffar as Shing Dongmo. The cases were plastered with mud, leaving only the small external opening for the bees through the wall of the hut. Remarkably, the villagers shared their living spaces with these hives, sleeping in the very rooms where they were kept. To harvest the honey, smoke was used to drive the bees out of the hives. The honey was then manually collected through a meticulous process that required nearly 10 days to produce 20-30 kilograms. After collection, the honey was ground and filtered by hand before being packed into skin cases known as Kyalba. At that time, the honey was sold for Rs 20 per kilogram, a stark contrast to the current price of nearly Rs 2800 per kilogram.

In the days before electricity or kerosene oil, Gulam Jaffar would gather a type of wood called La-shee from the Warwan forests. This wood, which burned like a large incense stick, with its glowing tip casting a faint light that lasted less than an hour, was a vital source of illumination during the dark nights. In later years, Jaffar would carry 5 liters of kerosene for six families from Pahalgam through the Chelong Valley. This kerosene was used to light their homes, with each family carefully rationing less than a liter to last the entire winter. They would finish their dinners and sleep early  to conserve the oil. At that time, the market price for kerosene was Rs 3 per liter.

Gulam Jaffar also recalls the difficulties of paying taxes like Bhaps and Jinsi to the revenue officials. The entire family would clean their crops meticulously, and his father would transport them to the revenue office in Kargil. Despite their hard work, corrupt officials sometimes rejected the crops, making those days feel like Zulum (oppression). The burden of these taxes was so heavy that some families in the Suru Valley were even forced to sell their fields Zhing (fields) and gardens Tsas (gardens) to pay them.

During winter, the Chelong Valley was cut off for six months due to snow. At the age of 40, Jaffar once took the Umbala Pass route to Dras and then onward to Kashmir. This route, which directly connects the Suru Valley to Dras and bypasses Kargil, took him two days to travel—a journey that now takes just three hours by car. On the first day, he camped overnight at Umbala Pass, and on the second day, he stayed in Lamochan village before continuing to Dras. From there, he traveled to Zojila Pass and Sonamarg to purchase rice (Bras) at Rs 1 per kilogram.

Habbibullah

Habbibullah, 77 years from Panikhar traveled 3-4 times through the Chelong Valley to purchase butter from the villagers in Warwan, Kashmir. In Warwan, the villagers would prepare 3-4 kilogram butter doughs and pack them in skin bags called Kyalba. Once back in Panikhar, in the Suru Valley, the women in his family would transfer the butter from the Kyalba into utensils, separate the liquid portion from the dough, and purify it. They would then shape the butter into 3-4 kilogram balls. Habbibullah would then take the butter to Kargil for sale in September and October. The butter that Habbibullah purchased at Rs 12 per kilogram would be sold for Rs 24 per kilogram in Kargil.

 Salim Khan, Haji Gulam Mehdi and Ali Jaan

Haji Gulam Mehdi, a resident of Panikhar, spent much of his life engaged in the meat trade. In his younger days, he made yearly journeys to the Warwan Valley in Kashmir, traveling through the Chelong Valley for trade. On one occasion, he embarked on a three-day journey to Sukhnai, a village in the Warwan Valley, to purchase livestock. There, he bought 400 sheep, which he later sold in Kargil. In the past, the road from Panikhar to Warwan was so narrow that horses sometimes fell into the river. Currently, a road is under construction, extending about 10 kilometers into the Chelong Valley from Panikhar. Haji Gulam believes that if the road were improved and a tunnel built at Boban glacier, it would transform life in the Suru Valley. 

In addition to his trading activities in Warwan Valley and Kargil, Haji Gulam has fond memories of the years he spent at cattle camps, known as Doks, at a site called Raygun in the Chelong Valley. The Dok was particularly renowned for its clean water, drawn from the Dok-Chu Chesma spring. Each year, Haji Gulam spent 3-4 months there, caring for livestock and gathering wood, juniper (Shukpa), shrubs (Burtse), and cow dung (Sherang or Shilang) to use as fuel. His family members would visit him in the Doks, collecting surplus grass, shrubs, and cow dung to take back to the village for later use. Whenever possible, Haji Gulam continued his trading from the Dok, exchanging young Dzhos for adult Dzhos with Warwan traders who visited the camps, sometimes paying them in cash.

Life in the Doks, however, was not without its challenges. Wild animals like snow leopards, brown bears, and wolves often posed a threat to their livestock. Despite these dangers, Haji Gulam lived this way for 10-15 years. Haji Gulam eventually stopped traveling through the Chelong Valley and now owns a popular grocery shop in Panikhar. After 20 years, he returned to the area with the author, reflecting on his memorable days as a trader.

Every year, Bakarwal nomads like Ali Jaan and Salim Khan from the district of Kathua in Jammu and Kashmir visit the Chelong Valley, which they refer to as Do Naldu. From Kathua, they travel to Ramban, cross the Banihal Pass to reach Anantnag, and then make their way to Kishtwar before crossing a glacier to finally reach the Chelong Valley in the month of May. In good weather, the journey from Kathua to Chelong takes about 15 days. They stay for three months, grazing livestock and trading sheep and wool with traders who visit them from different parts of Ladakh before returning to Kathua via the same route. When the author met them in the Chelong Valley, Ali Jaan owned 200 sheep, while his cousin Salim Khan had about 250 sheep.

Haji Gulam regularly purchased sheep and wool from the Bakarwals visiting the Chelong Valley. Despite the declining demand for wool, which once sold for Rs 65 per kilogram but has now dropped to less than Rs 10, Haji maintained a strong and supportive relationship with the Bakarwals. Among them, he had particularly close ties with Ali Jaan and Salim Khan, whom he knew through their parents—long-time friends of his. Their bond was so strong that, during their visits to Panikhar, the Bakarwals often stayed at Haji Gulam's home, where they were treated like family members. Through his shop in Panikhar, Haji continues to extend credit and provide rations to the Bakarwals when needed, further solidifying their connection and mutual trust.

Traders of Suru Valley, Kargil, Ladakh

Ahmed Hussain

As a teenager, Ahmed Hussain, 83, from Kargi village in the Suru Valley of Kargil, Ladakh, India, began making annual trips from the Suru Valley through the Chelong Valley to the Warwan Valley in Kishtwar, Jammu and Kashmir, to sell "chota zombos"—young dzhos (a hybrid between yaks and domestic cattle). During these journeys, Ahmed Hussain would transport approximately 50 to 60 "chota zombos" at a time. The journey from Kargi to Warwan, with a herd of cattle, typically took three to four days. The route involved navigating the narrow Nala path from Kargi and crossing challenging terrains, including the difficult Gali Sher Glacier. Upon reaching the other side of the glacier, Ahmed Hussain would stay with the Bakarwal nomads camped there before continuing toward Warwan. In Warwan, Ahmed Hussain exchanged the "chota zombos" for "balda zombos" (adult dzho) at a rate of two "chota zombos" for one "balda zombo". Ahmed Hussain noted that Warwan had significantly more grass compared to the Suru Valley. Back in Kargi, Ahmed Hussain would mostly sell the "balda zombos" to traders from Kargil.

In addition to his annual travels to Warwan, which Ahmed Hussain continued until the age of 50, he also ventured to Zanskar to acquire salt from the Changpa traders. These traders arrived in Zanskar with approximately 400 to 500 sheep, each carrying small bags of salt neatly tied to their backs. During these trips, Ahmed Hussain traded rice and apricots, which he bought from Kargil, for the Changpa salt. He then sold the salt in the Suru Valley. Ahmed Hussain also spent two months working as a laborer in Stakna. He played a significant role in a major infrastructure project when Nurbo Sahib, the famous Ladakhi engineer and leader, sought the assistance of the local Pir and organized around 160 laborers from the Suru Valley to work on the Srinagar-Leh road at Lamayuru village. Ahmed Hussain recalls that the construction site featured 18 challenging turns on the road being built.

Business Lessons from Latoo village, Kargil, Ladakh.

Haji Mohd Hussain is the last remaining member of the original settlers.

Situated on a high plain on the left of River Shingo, village Latoo, Kargil was established around 1967 when seven families from the border village of Dreyloung were relocated to the present area. According to Haji Hussain, Life in Latoo is much better than the remote Dreyloung. Latoo is derived from a Shina word meaning "low-lying barren area." 

Once, during his youth, Haji Mohd Hussain made a long journey from Dreyloung to Leh to buy salt, a trek that took 9-10 days. The route passed through Hardas, Wakha-Mulbekh, Khangral, Heniskut, Lamayuru, Khalste, Nurla, Saspol, Api Chenmo Thang, and finally Leh. Haji Hussain carried ghee, butter, and apricots from Dreyloung, which he traded in Leh for salt and soda. This trade, which Haji Hussain called "Adla-Badla" or barter, was done only once before the 1965 war. 

In those days, the people of the region owned many yaks, which they kept in the mountains most of the time. In Leh, there was a competition among people eager to host them, as payment was made in the form of waste of the animals which Haji and his company traveled with. The salt Haji Hussain purchased was only for personal consumption. 

Before 1965, Haji Hussain also made the arduous journey to Sonamarg to buy rice, a trip so difficult that he remembers his legs swelling from the travel. From Sonamarg, he would buy corn, rice, and wheat. In those days, corn was a common food item, though this practice has now disappeared. Haji Hussain carried money earned from selling his livestock, with Rs 1 fetching him 10 kilograms of corn or 1 kharwar (a local unit) of rice. He bought 5 kharwars of rice and the same quantity of corn. At that time, there were no vehicles beyond Sonamarg, and all trade was conducted using yaks or khacchar (pack animals). Haji owned three zhos, two zhomo, and a few cows.

According to Haji Hussain, before the Partition, a few elderly villagers made stone utensils known as "Doltoks". These were crafted from a special stone called "Meltsey", sourced from the Black Mountain near the village of Babachan. The artisans would give the Doltok a rough shape at the source mountain to reduce carrying weight. Once the rough shape was made, the half-prepared Doltoks were carried down to the Dreyloung village on frames known as "Kir-Kir," where the final finishing was done using an iron tool called "Khokor," made by the local ironsmith, known as "Garba." The villagers would then take the Doltoks to distant places for sale, though some customers would visit Dreyloung to buy the Doltoks directly from the source.

Nisar Hussain

Nisar Hussain, 58 years old, is a second-generation inhabitant of Latoo, born shortly after the village relocated to its current site. Nisar Hussain shared insights into a new practice among herders in the Kargil region, where traditional Bakarwal shepherds are now employed and paid a monthly income to care for the entire village's livestock. While the villagers of Badgham, Hardas, Chanigund, and Kaksar continue to maintain their livestock, many communities closer to Drass have gradually abandoned this ancestral practice. In the past, villagers spent much of their time in the hills with their livestock, using their own wool for personal needs. However, with the decline in livestock keeping, partly due to modern lifestyles, there is now a shortage of "Bal" (wool) in surrounding villages. To compensate, they have begun purchasing wool from outside sources, particularly from the Bakarwals.

Nisar Hussain belongs to one of the most affluent families in Latoo and has been a serial entrepreneur throughout his life. As a child, he assisted an old man named Abdullah in an experiment to grow rice in Latoo. However, due to rice's high water demands, they were only able to produce 2-3 kilograms, leading to the abandonment of the experiment. Over the years, Nisar tried his hand at various trades, from welding to working as a bus conductor and driver.

Nisar Hussain is recognized by the Department of Agriculture as a “progressive farmer.” In Latoo, he grows "Nas" (barley) and "Toe" (wheat) in March. "Nas" is harvested by the end of July, and "Toe" is harvested 15 days later. After that, it's time to grow "Chaa" (jowar) and "Tsey-Tsey" (bajra), which are harvested around late September. Raw "Nas" is used for making "Roti," while roasted "Nas" is used for "Kholak" and "Pabha." "Toe" is mainly used for "Roti," though it can also be roasted to make flour for "Kholak," though this is rare. "Chaa," considered a warming food, is used for making "Thukpa" and "Pabha" and is believed to help cure coughs and chest problems. According to Nisar Hussain, "Chawal" can be made from "Chaa" by slowly grinding it in a stone cup to remove the chaff without breaking the grain, resulting in a stickier rice compared to regular rice. "Tsey-Tsey" is primarily used for "Kholak" but has an alternate use in treating chronic back pain and boils—10-12 kilograms of "Tsey-Tsey" are used to prepare a mattress-like layer for the patient to sleep on.

Nisar also grows more than 14 varieties of fruits, including "Naspati," "Alu Bukhara," "Aaldu," a Kashmiri apple called "Bumchold," used for making pickles, "Khubani," 3-4 varieties of apples, 2 types of cherries, and strawberries. His wife sells these fruits, along with vegetables, in the Kargil market.

Nisar Hussain at Denmo, a rock resembling a demoness holding a child. 

This rock serves as the traditional boundary between Latoo and Karkit villages, with the Shingo River in the background."

In 1985-86, while transporting goods for the Food and Civil Supplies department to Zanskar in his vehicle, he began experimenting with various business ideas. During his trips to Zanskar, he started purchasing "Bal" for personal use from the locals in Sani, Abran, Phey, and Zangla. His family back home would then use the wool to make socks, mufflers, caps, and vests. This experience opened his eyes to the business opportunities Zanskar offered in the 1980s. He began purchasing butter, peas, "Phukma," and grass from Zanskar to sell in the Kargil region. At that time, he drove a low-powered "1210 (Bara Dus)" vehicle that could barely carry 6 tonnes of weight, so the scale of his business was small. Additionally, payments from contractors for the loads he transported to Zanskar were often delayed, limiting his cash flow for further purchases.

Back then, "Bal" was available for just Rs 20 per kilogram, compared to the current price of Rs 200-300. Nisar could only afford to buy about 10 kilograms for personal use. He also bought butter, peas, "Phukma," and grass, with notable profit margins—ghee, for instance, which he bought for Rs 25 per kilogram, was sold for Rs 60-70 in Kargil. However, due to limited cash, his purchases were small. 

Nisar struck gold when he realized the potential in buying donkeys from Zanskar and selling them in Kargil. He purchased donkeys for Rs 200-250 from Zanskar and sold them for Rs 1000-1200 in Latoo and nearby villages. Soon, others in his area recognized the opportunity and began competing with him. The last donkey he bought cost Rs 8,000, which he sold for Rs 18,000. Nisar always preferred male donkeys because female donkeys could not be used during pregnancy or when their foals were young. 

Thapas of Suru Valley, Ladakh

 

Haji Gulam Mohd

According to Haji Gulam Mohd, 96 yrs, of Kargi village in Suru valley, of Kargil distrit, Ladakh, when he was young, life in his village and the Suru Valley, much like the rest of Ladakh, was incredibly challenging. Poverty was widespread, and it was common for people to borrow wheat from others, repaying it only in the following year. The Shaktaga and Bhangapa families were among the wealthiest during those times, with Haji Ibrahim from the Shaktaga family being particularly notable.

To supplement their limited means, Gulam Mohd and many other men from Suru Valley would travel during autumn, typically around October or November, to work as laborers in places like Punjab, Shimla, Dehradun, Mussoorie, and Chakrata. They would traverse the Chilong Nala Warwan route, reaching to Kangan in Kashmir and  then beyond to the plains of India.

The Suru men chose to go to these north Indian locations only during autumn for two reasons: first, they spent their summer working in the fields until the harvest in Suru and attending to other domestic responsibilities; second, traveling in summer would mean enduring the extreme heat of north India, which the Ladakhis were not accustomed to.

Gulam Mohd recalls that in Mussoorie, there was a law that required pedestrians to pay Rs. 1.50 just to walk on the road. He was about 15 to 20 years old at the time, but he cannot remember if this was before or after India's independence. For blasting work, he earned Rs. 2 per day. He also visited Punjab and Shimla. The men from Suru Valley always traveled in groups of 15-20.

In Suru, there was a unique practice of referring to men who went to work in North India respectfully as Thapa, (not to be confused with the Nepali term). Often, these men would send letters back home, written in pure Persian or Urdu, using phrases like  Kuwate Bazoo (strength of the arm) and Rahate Jaan (peace of soul). The villages in Suru are divided into two parts: Thongos in the south and Satay in the north. The letters would convey Salaam ( Greetings) to all the villagers by name, a villager would then run from Thongos to Satay, delivering these greetings to each family.

When news of the Thapas' return reached Suru around April, it was a time of celebration. The villagers would go out on horses to receive them.