The road ahead for Zangskar as a new district

People in Zangskar dancing in Padum’s main market to celebrate the announcement of district status for the region. (Photograph by Stanzin Paksang Raru)

The recent announcement by the Government of India to create five new districts in Ladakh has received a mixed response from the region. However, in Zangskar, the news has sparked unbridled joy and celebration. As the news spread like wildfire, the usually serene streets of Zangskar were filled with laughter, music, and dance. The atmosphere was electric, reminiscent of the midnight hour when India gained independence and began writing its new destiny. For Zangskar, this moment marks its coming of age, a culmination of years of struggle and persistence. As the region basks in the glory of this milestone, it is important to reflect on the arduous journey that has brought Zangskar to this juncture. From the struggles for basic amenities to the fight for recognition, Zangskar’s story is one of resilience and determination. It is a moment to revisit the region’s history to understand the trials and tribulations that have shaped its people and their aspirations.

Historically, Zangskar was one of the first three tehsils of Ladakh, along with Leh and Kargil. However, the redrawing of district boundaries in 1979 sowed the seeds of discord. The district headquarters was located in Kargil, which is a staggering 240 km from Zangskar, forcing residents to travel long distances to access basic services. For years, the people of Zangskar felt neglected and marginalised, blaming the Kargil-centric administration and the erstwhile Jammu and Kashmir government for their woes. With the declaration of Ladakh as a Union Territory, the region witnessed a significant shift in infrastructural development and bureaucratic efficiency. However, UT status for Ladakh was not a solution to Zangskar’s problems and marginalisation. The people of the region aspired for district status. This dream was finally fulfilled on 26August, when Minister for Home Affairs, Government of India, Amit Shah announced district status for Zangskar. This decision has set Zangskar on a new path, where the region can shape its own destiny with careful planning and strategy for the long term to meet future opportunities and challenges.

Yet, this new chapter is not without its complexities. The announcement does not provide any specific detail about the five new districts. Ministry of Home Affairs has given a three-month window for the public and stakeholders to submit their inputs related to boundary, area and headquarter for the five new districts. This is a critical juncture for Zangskar, as the decisions made in the coming months will have long-lasting implications for the region’s governance, development, and identity. Now is the time for Zangskar to anticipate future challenges and opportunities for a better future of the region.

Challenges ahead

Administrative and governance structure: Establishing a fully functioning district administration from the ground up is no small feat. Zangskar must navigate the complexities of setting up all administrative offices in a single campus, staffing them with competent personnel, and ensuring that governance structures are efficient and inclusive. Key decisions, such as the location of the district headquarters and the delineation of boundaries must be made with careful consideration and with input from all stakeholders including local communities, religious organisations, and civil society groups.

Infrastructure development: The isolation and remoteness of Zangskar has long been a barrier to its development. The region has suffered due to inadequate road connectivity, limited healthcare facilities, and underdeveloped educational institutions. These institutions received a boost after Ladakh became a UT. However, as a new district, Zangskar will need substantial investment in infrastructure to improve the quality of life for its residents. Building all-weather roads, expanding healthcare access, and upgrading schools and colleges must be prioritised. The challenge will be to balance rapid development with the preservation of Zangskar’s unique cultural and environmental heritage. Development must be carried out with care to maximise utility and minimise environmental damage.

Environmental conservation: The pristine environment of Zangskar is one of its greatest assets, which attracts tourists and serves as a vital resource for local communities. However, this environment is also fragile. As development accelerates, there is a risk of environmental degradation, including deforestation, loss of biodiversity and increased pollution. The new district administration must prioritise sustainable development practices to ensure that growth does not come at the expense of the region’s natural beauty and ecology.

Social cohesion and inclusivity: Zangskar is home to a diverse population, including Buddhists and Muslims. As the region transitions into a new district, it is essential to foster social cohesion and ensure that development benefits all communities equally. Inclusivity must be at the heart of growth strategy of Zangskar with policies that address the needs of marginalised groups, promote gender equality, and encourage youth participation in decision-making processes.

Economic development: The economy of Zangskar is primarily based on agriculture, animal husbandry and tourism and requires diversification to ensure long-term prosperity. The new district administration should explore opportunities in renewable energy, agro-based industries, and eco-tourism. It should develop a comprehensive strategy to leverage the economic strengths of Zangskar while addressing its vulnerabilities for sustainable development.

Opportunities for growth

Tourism potential: The breath-taking landscapes along with rich cultural and spiritual heritage make Zangskar a prime destination for tourism. With careful planning and infrastructure development, the region can tap into its tourism potential, creating jobs and boosting the local economy. However, this must be done with a focus on sustainable tourism, minimising environmental impact and ensuring that local communities benefit from the influx of visitors.

Education and skill development: The status of education in Zangskar remains poor and it requires serious attention to provide the next generation with a holistic education. Now, there is an opportunity to enhance educational facilities and provide vocational training to the youth. Investing in education and skill development will empower the next generation to take advantage of new opportunities in various sectors including tourism and technology. By prioritising education, Zangskar will create a strong foundation for a more prosperous and self-reliant future.

Cultural preservation: The rich cultural and religious heritage of Zangskar is a source of pride for its people. As the region develops and becomes more accessible with improved road connectivity with Manali, Leh and Kargil, there is an urgent need to preserve and promote its cultural heritage. This can be done through cultural tourism, festivals, and educational programs. By celebrating and safeguarding its unique identity, Zangskar can become a beacon of cultural resilience in the face of modernisation.

Empowering civil society: The civil society of Zangskar including organisations such as the Zanskar Buddhist Association, Women’s Alliance of Zanskar, Anjuman Moin-ul Islam, and youth organisations will play a crucial role in shaping the future of the region. These groups must be empowered to participate actively in the planning and implementation of development projects while ensuring that the voices of all communities are heard.

Conclusion

The road ahead for Zangskar includes challenges and opportunities. As the region transitions into a new district, it is essential to approach this moment with a clear vision and a commitment to inclusive and sustainable development. The responsibility now lies with leaders, civil society, and the broader community to craft a strategy that addresses the region’s immediate needs while laying the groundwork for long-term prosperity. This is a momentous opportunity to correct past wrongs, address longstanding issues, and chart a course for sustainable progress. If Zangskar uses this opportunity with wisdom and foresight, it can become a model for inclusive growth and development in Ladakh and beyond. However, if not managed carefully, the future could be one of continued stagnation and unfulfilled potential. The decisions made in the coming months will shape the destiny of Zangskar for generations to come, and it is crucial that the region rises to the challenge.

By Dr Jamphel Sheyan

Dr Jamphel Sheyan is Assistant Professor at Government Degree College, Zangskar.

Shridhar Kaul and Ladakh’s UT discourse

Recently, the first anniversary of granting Union Territory (UT) status to Ladakh with the bifurcation of J&K state was marked on 5 August, 2020. This historical change has been greeted with joy and apprehension by the people of Ladakh. The sense of confusion remains even a year later. Over the last year, in addition to green signalling various developmental projects in Ladakh, the Bharatiya Janata Party (BJP) has been paying tribute to various people who have been instrumental in the struggle for UT status. The dominant narrative is that UT for Ladakh is the result of the efforts of a whole generation of Ladakhi society. In this regard, protests and public resentment in Kargil in the aftermath of the declaration of UT reveals a very different story. The divergence in aspiration of the people of Leh and Kargil has its genesis in the pre-Partition communal politics of J&K. In this period, the politics in the Indian Subcontinent was divided along communal lines. Many a time when Leh-Kargil relations are discussed, this historical phase and its reverberation in contemporary political discourse in Ladakh are omitted. One name that needs special mention for his role in shaping Ladakh’s political discourse is Pt. Shridhar Kaul.

Pt. Shridhar Kaul is popularly known as Pt. Dulloo or Master-ji. He was posted as Education Officer for Ladakh under Dogra rule. The current regime in Ladakh and J&K seems to have forgotten the contribution of Pt. Dulloo but that is unlikely. It is possible that the omission has been intentional for fear of belittling the contributions of Bakula Rinpoche and senior leaders such as Thupstan Tsewang and Tsering Dorjee Lakruk. However, this article does not dwell on why Pt. Dulloo has been excluded from the UT discourse. Instead, it explores his contribution in shaping the formation of the UT discourse in its early stages. Bakula Rinpoche has credited Pt. Dulloo for awakening the political consciousness of Ladakh and regarded him as a friend who used to guide him on important political issues pertaining to Ladakh.

The discourse of Ladakh, which later become entrenched in national and international imagination, as a Buddhist territory starts with the delegation of Pt. Shridhar Kaul and other Neo-Buddhist members of Kashmir Raj Bodhi Maha Sabha before the Glancy Commission in 1931. The Glancy Commission was meant to recommend ways to create a more democratic political framework for the state in the backdrop of mounting problems faced by the Dogra king. Ladakh was surely going to be affected by the outcomes of this commission. While the representation highlighted the plight of Ladakhi Buddhists before the commission, it overshadowed the entire Ladakhi Muslim population and their aspirations. The representation did not mention the socio-political conditions of Ladakhi Muslim community but clubbed them with the larger Muslim discourse of Jammu and Kashmir. However, the Glancy Commission rejected their proposal as the representation did not include any Ladakhi Buddhist leaders and moreover none of the member had ever been to Ladakh. Thereafter, Pt Dulloo started exploring other ways to reach out to Ladakhi Buddhists.

This became possible when he was posted in Ladakh as Education Officer, After assuming his responsibilities in Ladakh, Pt. Dulloo worked on a key objective of his Neo-Buddhist members, which was to strengthen the Ladakhi Buddhist community. As part of this group, he started the Ladakh Buddhist Education Society to improve education standards in Ladakh. They put forward many important issues pertaining to the Buddhist community including the appointment of a Bodhi teacher, special scholarships for Buddhist students and making Urdu an optional subject. It is important to acknowledge the contribution of Pt Dulloo and his associates in introducing the spark of modern education among the Buddhist community in Ladakh. In the religious and socio-political realms, the greatest achievement of Pt. Shridhar Kaul was the formation of Young Buddhist Men Association, which later became the Ladakh Buddhist Association. It remains the largest association of Buddhists in Ladakh.

Pt. Shridhar Kaul mentions in his book, Ladakh Through the Ages: Towards A New Identity that he was a member of various delegations to the J&K government and Government of India to demand autonomy, which later became a demand for UT. Similarly, he mentions the historic speech of Bakula Rinpoche in the J&K Assembly in 1952 that stirred a debate on Ladakh without mentioning that he had drafted that speech. The writings of Nawang Tsering Shakspo only mention that Bakula Rinpoche was very sad when Ladakh was not even mentioned once in the maiden budget session of the J&K Assembly in 1952. He discussed this with his mentor Pt. Shridhar Kaul to chart out a plan to protest against the J&K government for their step-motherly treatment of Ladakh. Tashi Rabgais, a veteran historian of Ladakh, has mentioned that he translated the speech that was originally written by Pt. Shridhar Kaul in English. He mentioned this during an interaction that was published in Heritage Himalaya (2011) under the title Khhaspa yang Zhunu (Scholars and Youth).Tashi Rabgais was a final year student in Kashmir at the time. This particular incident is significant in that it reveals that in this book, Pt. Kaul does not mention the ideas and policies that he had suggested to Ladakhi leaders. The writings of Kristoffer Brix Bertelsen, Martijn van Beek, Tashi Rabgias and Nawang Tsering Shakspo document the role of Pt. Shridhar Kaul in the demand for autonomy that later transformed into a demand for UT.

If we try to locate the role of Pt. Dulloo in Ladakh in the larger politics of J&K, it gives us a peek into his mind-set beyond him representing the Buddhists of the state. This needs to be seen in the context of the growing stature of Kashmiri Muslims at the cost of Kashmiri Pandits who were historically the ruling class in the state through the course of the 20th Century. This could have led Pt Dulloo and his associates to focus on ‘protecting’ this Buddhist belt from Muslim oppression. This would help unite all non-Muslim communities in the state, especially the Hindus and Buddhists as a counterweight to the Muslims of Kashmir valley especially in the post-independence era.

The book Ladakh Through the Ages: Towards A New Identity provides a coherent history of ancient Ladakh but its narration of Ladakh from 1930s to around 1950s seems rather biased. It reads like propaganda that paints Ladakhi Buddhists as illiterate and oppressed with no leadership while the Muslims of Ladakh are portrayed as recipients of opportunities and patronage from the Kashmir-centric regime. Moreover, he also writes that Muslims had a soft corner for the Pakistani army and initially rejected the proposal of joining the voluntary force of the National Guards unlike the Buddhist who were always ready to fight for India.

Just as he described the Buddhist community of Ladakh as illiterate and oppressed, he also expressed his emotional attachment and assumed his karmic duty to intervene in their welfare. There is no doubt on the immense contribution of Pt. Dulloo in saving Ladakh from the invading forces in 1947-48. Ladakh may well have been captured by Pakistani forces but for the intervention of people like Pt Dulloo who helped raise a voluntary force of local residents while also opening communication channels with Delhi. However, we must also not forget his role in the propagation of communal politics. The ideology of Muslim as outsider or the sympathiser of Pakistan or the enemy of Buddhist faith on the pretext of the political discourse in J&K and mainland India has shaped, and continues to shape, the political discourse of Ladakh. Unfortunately, the only window we have into the life of Pt. Dulloo is his book and research texts on Ladakh that touch on his contribution. We need more research into his life and how the politics of India and Kashmir influenced his outlook. This would help us understand his work and policies in Ladakh better in the light of these influences. These findings would help fill the void he has left in his book.

By Jamphel Sheyan

Jamphel Sheyan is a research scholar at Central University of Jammu