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.

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.

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.