Random Musings

Music remains my bridge to home irrespective of my physical location. Music has been a part of my life for as long as I can remember. During my college days, I observed how Ladakhi students carried their cultural identity with them and one of the strongest expressions of their roots was music. No matter how far they went from their home-land, Ladakh was always with them through the songs they played and sang. My playlist included western classics and Ladakhi tunes. I would listen to Bryan Adams as often as Ka Dorje Stakmo. It is fascinating how a Ladakhi song like Chutey Chuzur can get everyone—Ladakhis and non-Ladakhis alike— tapping their feet and dancing. Its rhythm is universal and transcends language and geography.
Over the years Ladakhi music has evolved in many different ways. From the soulful tunes of folk music to the modern beats of contemporary artistes, it has grown while still staying deeply rooted. Today, youth are carrying it forward with remarkable passion and talent. Ladakhi rap and hip-hop in particular has gained momentum with artists like LaDoll, Cdup, Mar C, Lil Thun, Nochen, Slumdowg, Buda Gyatso, 2CEE, Togo.6 and Deldan making a mark. Their lyrics are powerful and reflect the realities, struggles, and aspirations of Ladakhi youth. The quality of their music is at par with mainstream Indian artists.
Artistes like Ladoll have used hip-hop to raise awareness about various social and environmental issues. Similarly, Mar C, Nochen, Cdup and Lil Thun have addressed challenges faced by Ladakhi youth using their music to highlight various challenges and aspirations including unemployment and climate change. As Ladakh continues to change, hip-hop has become a way for young people to connect with their roots while embracing globalisation. In my opinion, Ladakhi music is special in the ability of these artistes to retain the soul of our culture while adopting new expressions.
The trajectory of Ladakhi hip-hop and rap music mirrors global patterns. Just as Hindi film music has embraced collaborations, we have established singers in Ladakh featuring various rappers in their songs and blending traditional melodies with hip-hop. For instance, emerging Ladakhi rapper Lil Thun has been featured in tracks by artistes such as Faisal, KKT Tundup, and Iliyaaz. This fusion enhances the appeal of Ladakhi music among younger audiences and broadens its reach beyond traditional listeners. This fuses rap elements—fast-paced lyrical storytelling, social commentary, and contemporary beats—with other music genres. This integration of hip-hop and rap into Ladakhi music follows trends in global music industry, where hip-hop and rap have become a key part of mainstream and popular music. This shift highlights the growing influence of hip-hop in Ladakh, which is reshaping its musical landscape in exciting new ways. An example of this is Buda Gyatso’s recent performance at a public event in Leh, which highlights the genre’s rising popularity and its growing acceptance in mainstream Ladakhi society.
Ladakh’s rap scene is still in its early stages but with passionate artistes leading the way, it has the potential to grow into a significant cultural movement. As more young Ladakhis engage with hip-hop, this genre will continue to evolve, blending the old with the new in unique and powerful ways. Hip-hop and rap are here to stay!

By Dr Spalchen Gonbo

Dr. Spalchen Gonbo is a Paediatrician based in Ladakh.

Editor’s note: This was first published as the editorial in the February issue of Stawa (Volume 12, issue 02)

Recently Leh’s light pollution was as concerning to me as was Delhi’s air pollution. I was trying to catch a glimpse of the rare comet C/2023 A3 (Tsuchinshan-ATLAS), which appeared in the sky in October 2024. However, my efforts were thwarted by the bright outdoor lights near my hospital. No human may well be around to see it when it appears again near Earth after 88,000 years. Desperate, I requested my neighbours to switch off their lights, but they explained that the solar-powered automatic system made it impossible for them to control the light. This experience made me realise how many outdoor lights remain on for no reason and contribute to light pollution. Thankfully, I managed to find a place to see comet Tsuchinshan.

Dua-jug-ring is the generic term for comets in Ladakhi. Comets have historically been regarded as symbols of ominous events such as war and natural calamities in various cultures. For example, a comet reportedly appeared over Ladakh’s sky during the Indo-Pakistan war of 1965. This fuelled superstitions about its connection with the conflict. The appearance of a comet is regarded as a harbinger of misfortune in Ladakh. I have heard people in Ladakh saying, “Nam la chi shar mishar mashar shik tua-jug-ring mashar shik, sa la chi skyes miskyes maskyes shik tuk gi loma ma skyes shik!” (May the comet not appear in the sky, may poisonous plants not grow on the land). I have heard that people in Ladakh would not eat wild plants during this period as it was said that the comet had made it poisonous.

Astronomy is infectious! During the two weeks that comet Tsuchinshan was visible in the sky over Ladakh, my children and I learned to identify various stars, planets and constellations in the sky. Skarma Minduk is surely the most popular celestial body. Skarma Minduk or the Pleiades is an interesting and prominent cluster of stars in the night sky. Though the Pleiades is called Minduk or six stars, it is called the ‘seven sisters’ in other cultures. In actuality, it is a cluster of over 1,000 stars visible from Earth! It is characterised by a bluish hue due to its high temperatures and youth in celestial timescales.

Watching this constellation reminded me of the numerous songs in Ladakh dedicated to the Pleiades. “Gunam nang snon me skill de na minduk gi yaskor skor” (In the centre of vast blue sky, the Pleiades is roaming clockwise). We draw the Sun, Moon and seven stars on auspicious days such as Losar (Ladakhi New Year). The stars we draw during Losar with the Sun and Moon crescent definitely represent the Minduk. It is regarded as an auspicious star and also helps determine time for various agricultural tasks. The positioning of Minduk in the west when it sets during spring aligns with the sowing of crops in Ladakh. The movement of this cluster of stars across the night sky serves as a natural calendar for farmers signalling the optimal time to start planting their crop. Similarly Minduk rising in the east during autumn corresponds with the timing for harvest. It demonstrates how our ancestors were in harmony with nature. It also indicates how people in ancient times observed various celestial events and used them to pace their social lives. A good way to spot the Pleiades from Ladakh these days is to look at the night sky towards the north-east after 10 PM. In Leh, it is visible as a cluster of stars just above Lamdon School in the late evening sky.

Another celestial body that caught my eye was Skarma Mindun (Big Dipper, Ursa Major, Great Bear), which is one of the most prominent constellations in the night sky in the Northern Hemisphere. It is visible all the time in the north sky. It has a circumpolar movement around Polaris or the North Star. If you identify the Mindun, and thus the North Star, you will never get lost. It has helped travellers on land and at sea to navigate, keep time, and orient their location in the Northern Hemisphere. Mindun is a very prominent constellation in the night sky and it helps us identify the North Star, which is a major celestial landmark in the Northern Hemisphere. In Ladakh, it is said of the Mindun, “Skarma mindun sodey met Changna sharte chang nga nub” (How unlucky is the Big Dipper that it rises from the north and sets there too). In reality, Mindun does not ‘rise’ or ‘set’ as it has a circumpolar movement around Polaris. The position of the various stars that constitute the Big Dipper around the North Star gives us a fair idea of the time.

Three stars that are discussed often by farmers in Ladakh are Skarma Sta, Skarma Wa, and Skarma Thra. Despite their significance in local traditions and agricultural practices, I have so far not been able to locate or identify them in the sky.

These celestial markers are deeply interwoven with the region’s agricultural practices, rain patterns, and traditional beliefs. Sta and Wa are associated with rains. Sta rises earlier in the agricultural season when crops are maturing. The rains brought by Skarma Sta are considered vital for early crop growth and rejuvenating grazing lands. On the other hand, Wa brings heavy downpours that can cause damage to crops and across the landscape. Skarma Wa is said to be visible in August and correlates with the monsoon-like rains in Ladakh. The word ‘Wa’ refers to a part of a watermill (Rantak) that channels water—a metaphor for its ability to cause heavy downpours. So, it is said about Sta and Wa, “Sta char rigoe rtsea , wachar gamtsoe ting nga” (The rain brought by Sta fall on the peaks but that brought by Wa reaches the depth of the oceans). Locals in Leh believe that if traces of winter snow, even as small as a mirror, persist on Leh hill when Skarma Wa becomes visible in August, then Leh will have an abundance of water in the agricultural season. Leh hill is the hill located in front of Khardong-la. Ya Yundum is a prominent landmark on this hill. It is often used by people searching for their livestock including dZo, which are left to graze in the mountains after agricultural tasks such as sowing are over. I have never seen winter snow last until August, which might be due to global warming and climate change. 

Then comes Skarma Thra, which does not bring any rain but it infuses medicinal value into water bodies (Sman-chhu). When Skarma Thra appears, people in Ladakh traditionally bathe in water bodies and hot springs. Many visit hot springs accompanied by Amchis, as it is believed that the cosmic effect of the star infuses medicinal properties in water, which is known as Sman-chhu (medicinal water) in Ladakh. I open the lid of my overhead water storage tanks to catch some of these celestial blessings if I am unable to bathein open water bodies! Another thing I have heard about this star is that when it appears in the sky, the harvest is nearly ready and it may or may not have received the final irrigation. If crops receive their final irrigation under Skarma Thra’s influence, the harvest is said to be plentiful!

How can I forget the Sun and the Moon! We have been evoking them in many songs specially ones associated with marriage and love. The Sun symbolises warmth, vitality, and sustenance in a land where winters are long and challenging. The Sun is invoked as a symbol of good fortune and prosperity for newlyweds. The Sun and Moon are sometimes used as complementary metaphors in love songs. The Sun represents passion and energy and the Moon symbolises calmness and grace. The description of the Sun and Moon in Ladakhi songs reflects the intimate relationship between people and their natural surroundings, which blends practical reverence with poetic expression.

I feel that it would be good if we are able to revive and then preserve dark skies over Ladakh. That way, our children will once again be able to see celestial objects and start identifying various stars, constellation and planets. We can have switches for outdoor lights. In addition, we could make it a regular practice in Ladakh to switch off all lights that are not needed. It really is a good time for family members sleeping on the roof when they can share folklores and gaze at the stars and planets above. It will not only inculcate good values and knowledge among our children but also distract them from staring at phone and computer screens! In addition, light pollution disrupts melatonin— a hormone that regulates sleep—production in our bodies by suppressing its release through exposure to artificial light at night. This can lead to poor sleep quality, circadian rhythm disturbances, and increased risk of various health issues.

Finally, it will help us curb light pollution, which has negative impacts on human health and ecology. Imagine the benefits of getting a good night’s sleep. Also imagine the positive effect it will have on wild animals including birds and mammals that live amongst us. Curbing light pollution will allow them to follow their natural sleep patterns, behaviours and help maintain the integrity of our environment.

Photograph and text by Dr. Spalchen Gonbo

Dr. Spalchen Gonbo is a Paediatrician based in Ladakh.

Some traffic behaviour are unique to Ladakh’s road. Imagine you are driving on the National Highway 1 towards Sham and you intend to turn right to Phyang village. You will naturally use your right indicator, slow down, look in the rear view mirror for any vehicles behind, keep an eye for vehicles in front, slow down and when you have the opportunity, turn right to enter Phyang. Now suppose you are driving on the same road but travelling to Nyemo. You see someone in your rear view mirror who wants to overtake you. What would you do? Are you among the people who would use the right turn indicator to signal to the car behind that they can overtake you? If your answer is yes, you have been immersed in Ladakh’s road culture! And what does the traffic rule say in this matter? Well, a vehicle indicator is meant to indicate what you are intending to do and not what you want others to do. The right response in this case should be to slow down a little, use the left turn indicator as you move a little to the left in the same lane to make way for the vehicle behind and let it overtake you. You could also use a ‘graceful’ hand gesture in such a situation to communicate “please go ahead” to the car behind.

Similarly, imagine you are driving down from Khardong-la towards South Pulu and you see a fully-laden truck climbing towards you. The road is only broad enough for one vehicle to pass at a time. The correct response would be to stop and use the left indicator to indicate to the oncoming truck that it has the right to way. However, in Ladakh one would most likely see the driver of the vehicle descending use their right indicator to convey to the oncoming driver that he or she has the right of way. Two main rules are applicable here. One pertains to the right-of-way and the other to the use of indicators to signal what you are intending to do rather than to command others!

In situations involving narrow slopes the right-of-way rules apply for safety reasons. It is more challenging for a vehicle climbing uphill to restart if it stops. The vehicle will face difficulties due to the uphill incline and the heavy load, which can cause it to roll back or struggle to gain momentum. It is easier and safer for a vehicle travelling downhill to stop and give way to the vehicle climbing uphill. The vehicle travelling downhill can stop more easily and restart with less difficulty as compared to the one climbing uphill. A truck climbing uphill has less manoeuvrability and control compared to when it is going downhill. Stopping and restarting on an incline can be hazardous for a heavy vehicle. In practice, it means that a when a vehicle is going downhill on a narrow road with a steep slope, it should stop and allow a vehicle climbing uphill to pass first. The vehicle going downhill should stop at a safe spot and use the left indicator to communicate its intention to the vehicle climbing.

Speaking about right-of-way, do we know when to flash the high beam light? It is meant to be used to alert a driver who is coming in the wrong lane or heading in the wrong direction. Often drivers in Ladakh use it to ask for right-to-way. It’s not always a polite gesture especially if you do not have the right-of-way! It can be seen as aggressive or demanding and potentially lead to confrontations as it is not a universally accepted or officially sanctioned signal. The right way would be to slow down and wait for the other driver to respond with a flash or a gesture. Making eye contact and gesturing politely to request permission to pass is a better way.

Also, when navigating slopes, there is a rule about the use of gears during a descent that most experienced drivers practice. When descending a slope, it is always a good practice to descend in the same gear that you would use to ascend that slope. The reasoning is that when you descend a steep slope on a low gear, you use the engine as a brake and do not need to use the brake, which may fail if used too frequently over a long period of time specially if you are also using the clutch .When descending a slope, using the same gear as you would to climb is also important to maintain control and safety. Lower gears provide engine braking, which helps control the car’s speed without relying solely on the brakes. This prevents the brakes from overheating, which may result in brake failure. A lower gear also limits the car’s speed and eases navigation of steep descents. So, the next time you take the Nyemo short cut make sure you use the same gear when you descend as you do when you ascend. And don’t forget the rule related to right-of-way on this narrow strip. You can thank me later!

In this context I remember a conversation I once overhead while taking a taxi ride from Kargil to Leh. The conversation was between the Ustaad (driver) and the Chela (assistant). The Chela asked, “Hey, what is the ‘L’ on that car?” The Ustaad replied that it means that the driver of the vehicle is a learner. This made the Chela very curious and he asked, “And how does having an L on the vehicle help?” The Ustaad explained that others on the road will make way for the learner. The Chela was very excited and suggested, “Hey Ustaad, then why don’t also put an “L” on our taxi? Then everyone will give us the right-of-way!

In India, the ‘L’ on a vehicle does stand for ‘Learner’. It is put when a person is learning to drive and holds a learner’s license. It also means that the learner has to follow certain rules. When you are driving with a learner’s licence, your vehicle must display a red ‘L’ sign on a white background on the front and rear. It should be clearly visible to other road users. The learner must possess a valid learner’s license for the class of vehicle they are driving and must carry it at all times while driving. The learner must also be accompanied by a person holding a valid driving license for the particular class of vehicle being driven. This experienced driver should sit in a position to take control of the vehicle if required. No passengers are allowed except for the instructor. Drivers with a learner’s licence are often restricted from driving during peak traffic hours or at night depending on regional traffic regulations and should maintain a speed appropriate for their level of skill. Furthermore, a learner’s licence is typically valid for six months, and the learner must apply for a permanent license within this period. Like the Ustaad and his Chela, most people are not aware of these restrictions and regard it as a ‘temporary’ licence until they get the permanent one. Thus, they are also unaware of the restrictions and rules that pertain to the holder of a learner’s licence.

Every other day we hear of a bike accident involving a tourist on Ladakh roads. In accident cases involving bikes, most people generally put the blame on the person in the larger vehicle even if the bike rider was at fault. Generally, the biker suffers more injuries. It is for this reason that it’s always a good idea to be careful on the road irrespective of whether you are riding a bike or driving a larger vehicle. Many tourists get into the saddle even before they are acclimatised and start navigating heavy bikes for the first time on unknown roads. Many of them are accustomed to multi-lane roads where it is ‘normal’ to overtake from any side. In Ladakh, I often see vehicles, especially bikes, overtaking from the left, which is not advised on a single-lane road. In fact, it is illegal to overtake from the left on a single-lane road. It might be safer for us to leave our egos on the back seat and apply the right-to-way rules to people who are unfamiliar with the rules of driving in these conditions at least during the tourist season!

However, tourists are not the only ones to blame for accidents. Many of the road accidents recorded in Ladakh are due to traffic volume and good road conditions, which seems to tempt drivers to drive at high speed. In June 2024 alone, Community Health Centre, Khaltsi received seven cases of vehicular accidents with 10 people who had serious injuries and two who were dead even before they reached the centre. An accident changes a person’s life forever, especially if there are deaths involved. I have seen many victims of road traffic accidents repenting the speed at which they were driving or their judgement, which contributed to the accident. Many of them have lifelong scars and suffer from post-traumatic stress disorder, which can be psychologically incapacitating to prevent—also making it illegal—them from driving ever again. In this regard, there is a very insightful Ladakhi proverb, “Rings rings pa bo, tus tus pa gore.” It tells us that if we rush and try to speed things up, we will only lose valuable time. On a lighter note, I remember treating a road traffic accident victim. As I was taking down the case history, he explained in all seriousness that the accident occurred while he was coming from the wrong side. I was puzzled as I have rarely heard people admit that they were responsible for an accident. I asked him why he was coming from the wrong side. He explained rather earnestly that Chang-la was closed due to snowfall and he was forced to come from ‘Rong side’!

By Dr. Spalchen Gonbo

Dr. Spalchen Gonbo is a Paediatrician based in Ladakh.

Ever since humans learnt the art and science of brewing alcoholic beverages, the regulation and consumption of alcohol has troubled communities, governments and people the world over. There are people who like to consume the occasional glass of alcohol as it relaxes them, while there are others who become addicted and pay a price with their health or worse their own lives and that of others. Alcohol has been linked to a range of diseases. It also has a strong correlation with a number of social evils. It is not surprising that many religions have strict rules regarding the consumption of alcohol. Similarly, alcohol is strictly regulated and heavily taxed in many countries.

In this context, we have had an interesting experiment in Ladakh over the last few months. Alcohol has not been available in markets across Ladakh for four months now and nothing has happened! Nothing happened in two aspects. No one, or at least a majority of the people, did not feel like they were lacking something and secondly, there have been fewer road accidents and violence in this period. The sale of alcohol in Ladakh has stopped for some time now and it is still not being sold. It was also not available in army stores and canteens. Ladakh has been on abstinence during this period.

In many ways, Ladakh has been like several states in India especially Bihar, Gujarat, Nagaland and Mizoram: The government in each of these states has banned the sale of alcohol. Bihar banned production, sale, storage and transportation of alcohol on its soil in a major policy shift in 2016 in an effort to create a society where every woman finds solace and safety in her home and community without having to deal with the spectre of domestic violence. This happened at a time when Bihar was the sixth largest consumer of alcohol in the country.

While in many states alcohol has been formally banned, this is not the case in Ladakh, especially Leh. There have been plans to make alcohol more easily accessible by giving licences for bars and restaurants. However, civil society organisations, especially women’s group, objected to this and as a result very few bars have come up so far. Alcohol remains a luxury. It is something we can live without. There is a minimum legal age for the consumption of alcohol. At 18 years, Ladakh and Goa have the lowest minimum legal age for alcohol consumption. In states such as Delhi, Punjab and Maharashtra only people above the age of 25 years are allowed to buy or consume alcohol.

I have heard various arguments in favour of making alcohol more easily available in Ladakh. One such argument is that Ladakh is a popular tourist destination and so alcohol should not be banned in the region. This is rather interesting for the simple reason that alcohol should not be consumed at high altitudes especially by someone who is not acclimatised. Alcohol generally increases urine output, which means it reduces fluids in the body unless it is constantly replenished. This means that alcohol consumption reduces the body’s capacity to acclimatise to high altitude conditions and increases risks of various altitude-related diseases.

In addition, alcohol causes respiratory depression and can depress the respiratory drive necessary for acclimatisation. Some people believe that it is good for a cold area as it warms the body. However, it actually has the opposite effect even though it gives the consumer a warm feeling. We have often seen people dying due to hypothermia after consuming a large amount of alcohol as they become unaware of the cold and die in their sleep. In emergency rooms at hospitals, doctors often smell the victims of road accidents or any other unconscious person to check for the smell of alcohol as drunk driving is a major cause of road accidents.

As I was thinking about all this, I was struck by the fact that we are never satisfied with how much we have of certain things in our lives. One example of this is the number of tourists visiting Ladakh. There was a time when 50,000 tourists in a year was a very large number. In the period after COVID-19 pandemic, there have been years in which over 500,000 tourists have visited Ladakh. Despite this, many people related to the tourism sector continued to argue for the need to find new ways to attract more tourists to Ladakh. We may agree or disagree with this proposition but we do need to weigh in various factors in determining how much is enough. That said, in my opinion making alcohol freely available cannot be justified in the name of promoting tourism or generating revenue for Ladakh or any other region. Ladakh has many other things to offer to tourists.

I had posted my views on social media about how alcohol was not available in Ladakh and that no one seemed to have a problem with it. Among the various responses I received was one from a person who frequently uses proverbs in daily conversations. The person used a Ladakhi proverb to make a point and said, “Sha dang mar la lhak milus!”Proverbs are a window into a society and its values, beliefs and wisdom. They often give us practical advice on various aspects of life. In this regard, I find Ladakhi proverbs to be very insightful as they have developed over several generations and encapsulates their collective experiences and norms. This means that proverbs are often open to multiple interpretations based on context and perspective. This proverb too can be interpreted in a number of different ways. “Sha dang mar la lhak milus!” roughly translates to, “Meat and butter have no leftovers!” one interpretation is that there will never be enough of food items such as meat and butter. This is interesting. Meat and butter are food items that are not essential and we can live without consuming them. They are food items that we tend to consume in large quantity when we have more resources available. This is also true for alcohol, which is something we can live without. “Sha dang mar la lhak milus” in a way describes how our desires, yearnings, wishes for some things never wane. It speaks about how there are some appetites that are never whetted or satisfied. Some yearnings never subside. Some needs never diminish .And yes, some things are never enough!

By Dr. Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Ladakh.

There is a shift in attitude in public hospitals. Quality is the major change that is evident in our public hospitals. This is a welcome change. Most people rely on public hospitals for their healthcare needs as private hospitals are often not within reach for many. A friend recently delivered a baby at a private hospital and faced some complications. She ended up spending about INR 40 lakh (INR 4 million) for a two-month treatment. It is for this reason that we need to improve public facilities and their quality of care.

Ensuring quality care in public hospitals often requires healthcare workers to go beyond their mandated duties. In public hospitals, resources are often limited but patient volume is high. Thus, each healthcare service provider must wear multiple hats and multitask to deliver care efficiently without compromising on quality. Nurses may not only have to administer medications but also provide emotional support to patients and their families. Doctors may need to juggle complex cases with administrative tasks and hand-holding while teaching and imparting knowledge to other healthcare workers. Allied health professionals could find themselves taking on additional responsibilities to ensure smooth patient flow and continuity of care. Despite challenges such as understaffing and budget constraints, dedication to patient welfare must always remain paramount. Thus, healthcare workers have to use innovation and resourcefulness to provide comprehensive care using every available tool and technique to meet the diverse needs of each patient.

There is a common phenomenon at public hospitals wherein a minority of the workforce shoulders a significant share of the responsibilities, while the remaining members adhere strictly to their designated tasks. I observed this too when our hospital was preparing for National Quality Assurance Standards (NQAS) certification. In fact, one of the assessors commented on it while they were examining our facility.

Thus, provision of quality care in public hospitals requires some added responsibilities and innovative thinking from healthcare workers. It’s about doing the same job differently. It’s about shouldering responsibilities. It is fundamental that workers cultivate a profound sense of ownership about their workplace akin to nurturing a personal venture. When employees feel that they have a genuine stake in their workplace, they become more than just workers. This sense of ownership instils a profound sense of responsibility creating an environment where individuals are not just carrying out duties but actively contributing to everyone’s collective benefit. They take pride in their work. Each worker recognises their role in the organisation’s success and failure.

There is a need to identify such workers along with mechanisms to encourage greater involvement from all staff members. By fostering a culture of appreciation and accountability, public hospitals can cultivate a more equitable and productive work environment. This will ultimately benefit healthcare workers as well as the patients they serve. Some workers become invaluable assets to specific workplaces due to their unique skills, experiences, and relationships built over time. Treating them alike and rotating them could disrupt workflow and diminish institutional knowledge. It’s important to recognise and retain such valuable contributors to maintain stability and excellence at the workplace.

A friend once mentioned that in countries like the USA, initial postings for doctors are often determined by the need of the healthcare system or the government, while subsequent postings may be more flexible and based on the preference of the worker while their performance will also influence these decisions.

Private facilities generally have a system to identify and recognise such workers. Such systems generally do not exist in public facilities. Without acknowledgment of their hard work, morale among such individuals may decline and impact team cohesion along with quality of care provided to patients. Furthermore, the absence of consequences for those who do not actively engage beyond their prescribed duties perpetuates a culture of complacency. Without accountability measures in place, there is little motivation for individuals to exceed expectations or contribute beyond the bare minimum. The minority who fulfil only their basic duties often go unchallenged, as there is a systemic acceptance of their limited involvement.

This reminds me of a Ladakhi proverb, “Chu skakan la shabash met chukar chakkan la kabkyon met!” The proverb translates as, “There is no one to praise for fetching water and no one to blame for breaking the pitcher.” This famous Ladakhi proverb reflects the views of the dedicated workers who are assets of an institution but often remain unrecognised. This statement encapsulates the frustration of unrecognised efforts and consequences in a system where neither diligent work nor negligence is acknowledged or held to account. It illustrates a lack of appreciation for those who fulfil essential tasks and a failure to address or discipline those who underperform.

By Dr Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Ladakh

Recently, there was an announcement over an FM radio channel that the authorities in Ladakh have issued an order to restrict the movement of ‘stray domestic animals’ on the streets of Leh town. The justification is that they pose a threat to the movement of vehicles, especially ones related to tourism. This reminded me of the way India is portrayed in western films, which often include scenes with stray cows wandering the streets. This seems rather clichéd and inaccurate. Though this imagery is exaggerated, it does have a grain of truth. It seems to depict a developing India. Although their intention is to introduce some humour, this image does raise the question on why stray animals are on the streets!

Of late, the streets of Leh too resemble that of the rest of the country. Over the last five years, we are observing many animals, especially donkeys and cows, on the roads of Leh town. This can be for two reasons: Either they don’t have a place to be in or we are intruding into their spaces. For me, the latter seems very likely.

Imagine being an animal in Leh. Say, a cow, donkey or a dog about say five years back. There were dedicated spaces for animals everywhere where they could graze or rest. They were village commons and served as green corridors along Tokpos (streams) and Yuras (water channels). During summers, when the Lorapa system (field guarding system) was active, anyone could graze animals in these spaces as long as they had people herding the livestock. Most of these spaces have vanished over the last five to ten years and transformed into enclosed structures. Similar spaces that were called Charakhas were also village commons and have now been turned into community spaces and halls for social gatherings. We now have a community hall at every corner of Leh town, which may not always be the wisest use of resources. The Chhu-lams have been converted to concrete footpaths, roads for motor vehicles, or tiled surfaces. Water channels have been reinforced with concrete, which does not blend with nature or look appealing. As a result, no vegetation grows there anymore and there is nothing for animals to eat.

Like humans, animals too don’t like being in captivity. My family owned donkeys, cows, dZos until 10 years back. We also had goats and sheep until some 30 years back. Now we only have cows. We lost one cow to a road accident, which we deduced based on its injuries. We lost another one to electrocution in 2023. That is when I discovered that this is a common occurrence during the rainy season. I have heard that Power Distribution Department does provide monetary compensation for lives lost.

Our donkeys would vanish for months and then return home when it was cold outside. At other times, they would return home to give birth and once the foal was able to stand, and barely walk, they would vanish once again. This means these animals not only need food but also require freedom, security and love. Their sense of being is as strong as humans. We have an urban and modern life for now. We are enjoying high-speed 100mbps internet and milking cows by hand at the same time. Many families who own land in Leh still cultivate vegetables using organic methods and their sons and daughters drive their produce in modern cars for sale in Leh market.

Coming back to animals on the streets, we need to remember that animal rights extend beyond the prevention of physical harm. It encompasses the right to live without unnecessary interference in their natural behaviour. It is our duty to protect them, maintain speed limits especially on rural roads and create public awareness on these issues. By acknowledging their rights and adopting steps to minimise negative impacts, we can have a more harmonious coexistence between humans and animals to nurture our shared environment. Many humans are aggressive and hostile towards animals such as dogs based on their perceptions, prejudices, and fear. This in turn, makes the dogs suspicious and hostile towards humans. In this regard, the registration of pets like dogs with the authorities is a good idea to keep a watch on their health and vaccination status. However, charging a fee might discourage some people from keeping pets or registering them.

Animal rearing and farming are inter-related. They play a crucial role in providing food security, promoting a healthy lifestyle, and should be prioritised over building hotels and guesthouses on agricultural land. Agriculture not only nourishes society but also contributes significantly to public health and the prevention of lifestyle diseases. Agriculture is the backbone of food production, providing essential staples like grains, fruits, vegetables, and livestock products. Encouraging farming ensures a steady food supply. Such produce are rich in essential nutrients and promote a balanced diet and prevent malnutrition. A diet centred around locally grown foods contributes to better health. Farm-fresh, unprocessed foods are a cornerstone of preventing lifestyle diseases like obesity, diabetes, and heart disease. These conditions are often linked to diets high in processed and fast foods.

Agriculture also generates income and employment opportunities for rural communities, helping reduce poverty and improve the livelihoods of countless individuals. Farming supports diverse ecosystems and provides essential habitats for various species. While tourism and hospitality have a role to play, we must prioritise the long-term well-being of society by encouraging responsible farming and food production. Balancing these needs can promote healthier communities, reduce the burden of lifestyle diseases, and secure the future of our food supply. Farming and animal rearing are sustainable businesses unlike hotel and guesthouses. The adoption of a rule that animals will not be allowed to roam on streets, even if it is justified in the basis of them disturbing traffic or dirtying the streets, is counterproductive. We have to find a way to coexist. Such laws may discourage people from rearing animals or keeping pets in their house, which in turn may undermine agricultural practices in the long-term.

By Dr. Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Ladakh

Doctors and teachers are often celebrated for the importance of their work. Teachers and doctors are supposed to be kind, empathetic, and compassionate. One generally does not hear of a doctor or teacher being kind and empathetic as this is normal. However, we do hear about unruly doctors and teachers and thankfully their persistence in the role is short-lived as they lack the basic skills. On the other hand, the concept of an empathetic police officer is less common. In fact, an empathetic police officer makes the news as they stand out as an oddity! This is borne by the fact that the news celebrates police officers who use their brain instead of brawn to reform a hardened criminal.

I have been thinking of this in the context of rising teenage delinquency in Ladakh, especially Leh town. Teenage delinquency refers to a range of behavioural traits exhibited by adolescents, including substance abuse, vandalism, theft, and violence that are deemed as unlawful or harmful. Recently, a teenage delinquent crime solved by the police was celebrated by the media as a success story. The police personnel involved in this case were projected as ‘brave’ as initial rumours claimed that even the police were scared of these delinquent teenagers!

It was common knowledge in our society that these teens would frequent public gatherings, especially Buddhist marriages, where they would demand alcohol. They would also visit Muslim marriages and enjoy a full course Wazwan meal! Refusing to comply with their demands would invite their wrath and they would smash a few car panes while leaving the party. People claim that one should not call the police as they would allege that the police were also scared of these hooligans. It is possible that these teenagers trusted their hosts’ tendency to comply with their demands to avoid any disruption that might mar the happy atmosphere. This only encouraged the delinquent teenagers. It turns out that they are an organised group—I would not call them a gang—working through social media that remained unchecked for a long time.

There was mixed reaction to the police action. Many found it insensitive to term these teenagers as ‘criminals’. Police action was necessary as it’s their job to arrest anyone who violates the law. Unfortunately, this police action was chacrterised by intensified severity as these teenagers had recently assaulted law-enforcement officers. The broader implications of such confrontations highlight the necessity for measured and balanced law enforcement responses to bridge the gap between maintaining law-and-order, and safeguarding individual rights while avoiding over-reactions that may erode community trust. Otherwise, there were routine reports of people, even the elderly, being assaulted by teenagers in cases of road rage. I remember one case in which an elderly man was beaten by a few youngsters as he did not let them overtake him. As he lay injured on a hospital dressing table, he said, “Rangber rangi nyospa! (It is my fault). I should have let them overtake me on time! They have now beaten me…”

There is no reason to believe that the police were scared of them. This was a misconception. However, their activities remained unchecked for a very long time and it grew to a level that they could soon have started taking lives. A psychiatrist friend said that this was bound to happen as no one, including law-enforcement agencies, took them seriously. They were juvenile delinquents initially who were turning into criminals. They seem to have lost their way and need to be handled with care.

The police have arrested the alleged culprits, including the kingpin, adults who were juvenile delinquents, and a juvenile in conflict with the law. Does this story end with their arrest? I think this is just the beginning if such cases are not handled properly. It should be a wakeup call for our society and law-enforcement agencies to check our preparedness to deal with teenagers in conflict with the law. We must handle a delinquent teenager before they grow into a criminal.

Communities play an important role in preventing and addressing teenage delinquency. By fostering a sense of belonging and support, communities can create a protective buffer against negative influences and provide opportunities for positive engagement. Local government, NGOs, and community leaders can collaborate to establish after-school programmes, sports clubs, art initiatives, and other activities to channel the energy of teenagers to constructive outlets. Engaging teenagers in such programmes will keep them away from potential delinquency and nurture their talent and interest. In many parts of the world, civil society members have come out to check activities of unaccompanied minors in public spaces or after certain time in the day/night. There is a general notion among parents in Leh that something is amiss in local schools leading to social pressure to send their wards to costly boarding schools outside Ladakh. Many see this as a good investment for their child’s future without realising that they remain vulnerable in many ways. To use a metaphor from pschylogy, we seem to be responding to this problem with a flight response rather than to fight it.

Drug abuse among youth seems to be increasing in our society. Teenage delinquency and drug abuse are often intertwined and form a troubling behavioural cycle. As adolescents face challenges and peer pressure, some may turn to substance use as a way to rebel or cope. This risky behaviour can lead to criminal activities, disrupting their lives and future. Conversely, engaging in delinquent acts can expose teenagers to environments where drugs are prevalent. Comprehensive strategies are needed to address this issue with a focus on education, prevention, and support. Without proper treatment and support, vulnerable youth struggling with substance abuse may resort to criminal behaviour to sustain their addiction. Such a scenario underscores the importance of an effective de-addiction facilities to address the physical aspects of addiction along with counselling and social reintegration. The absence of a quality drug de-addiction centre could amplify delinquency among teenagers. However, ladakh still lacks such a centre.

Once a teenager in conflict with the law has been apprehended, the manner in which police handles them is very important. I have heard parents claiming that police action messes up everything and how the police abused a teen in their custody in front of their parents. In frustration, many parents too abuse their children while they are in custody. One such boy I met remembers his father commenting in front of everyone while he was in police custody “We would have been happier if you had died.” Another adolescent boy once told me about an instance when he did not hear the police siren and did not allow the police to overtake his car. He was stopped and slapped by the police. He recounted, “A policeman tapped a gun on my chest and said “Nono, why do we think we carry a gun? I can shoot you!” The boy said he felt very weak and traumatised. Such experiences plant seeds of resentment and distrust towards authority figures and could push teenagers away from law-abiding behaviour.

A criminal record that usually follows will hamper the future prospects of a teenager leading to a cycle of repeated offences and increasing the burden on the justice system. Empathetic policing needs to be promoted by providing law-enforcement agencies with comprehensive training that emphasises emotional intelligence, active listening, and conflict resolution skills. This will help arm officers with skills to handle delinquent teenagers with a compassionate mindset rather instead of brute strength. It is for this reason that the Juvenile Justice (Care and Protection of Children) Act (JJ Act), 2015 mandates a special dedicated police unit to deal with teenage delinquency. Currently, we have police officers assigned to deal with juveniles at every police stations but they always have additional duties. Thus, there are no dedicated juvenile police units in Ladakh as of now.

A senior law officer once recounted an incident from his youth when he was slapped by a policeman for ignoring a police siren as part of an official’s entourage. This is unfortunate. The people in uniform must instil a sense of security rather than fear. I am happy that the siren culture has stopped now. Now, whenever I hear one I am confident that it is an ambulance on a medical emergency. Officers, especially ones in uniform, must have a simpler and more approachable presence in peaceful areas like Ladakh without needing an elaborate entourage and a wailing siren. The subtlety of their conduct will strengthen the peaceful environment. We have had officers who travelled in simplicity or even walked to their office. These unadorned officers symbolised true strength and are testament to the fact that real power does not require extravagant displays. Such restrained authority will convey a sense of relatability, bridging the gap between law-enforcement agencies and the public.

The juvenile police unit hands over the future of the delinquent teenagers to the judiciary.The JJ Act mandates that every district to have a Juvenile Justice Board. It also mandates that the first class magistrate be a member of the board and should have special knowledge or training in child psychology. Thus, the law does see the need for a trained and empathetic judiciary to address teenage delinquency as their decisions hold the power to either rehabilitate or exacerbate the issue. If the judicial system is not empathetic it risks alienating troubled youth and potentially worsening their behaviour. An empathetic approach can break the cycle of delinquency, offering guidance and support instead of punitive measures.

The JJ Act outlines the legal framework to handle cases involving minors who are accused of committing crimes. It provide a separate system for juvenile offenders, taking into account their age, maturity, and potential for rehabilitation. It focusses on rehabilitation and reintegration rather than punitive measures for young offenders. Rehabilitation programmes such as de-addiction, counselling, education, vocational training, and mentorship offer teenagers the opportunity to grow and change positively. The lack of a social support, dedicated rehabilitation and de-addiction centre, counselling, juvenile police units, safe house and shelters are important aspects of a more sensitive approach to address teenage delinquency. Ladakh has a long way to go in this regard.

By Dr Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Ladakh

A senior colleague was once presenting a case study on high altitude illnesses at a conference. He started by saying, “Being born at high altitudes is like being born with a disease.” I found some truth in his words as I started monitoring my blood pressure (BP). When I was posted in Chushul in Changthang, my blood pressure was high (130/87) while in Leh it is pre-hypertensive (128/84). And, when I travel to New Delhi and check my BP after a good night’s sleep, it is a perfect 120/76.

High altitude is a poorly understood subject. I remember the case of a boy who had a clot in his heart. Although it was associated with exposure to high altitude conditions and the boy was a non-native individual, we still had to carry out all tests to check for different factors that cause blood to clot in circulation. All the tests were normal, which meant that the clot was due to high altitude. The child still lives in Ladakh but continues to take an anticoagulant and no one dares to stop the medication as the risk remains high. We could try stopping the medication to see if the clot recurs, but this could possibly be fatal.

The Indian Army is said to have lost more personnel to high altitudes than to enemy bullets. That said, the Indian Army is perhaps one of the few institutions that knows a lot about high altitudes and its effects on the human body.

Lately, I have been observing an increase in migration of people from the plains to Ladakh. They claim they are coming to Ladakh for business opportunities, pleasant weather in the summer and kind people. Although many return home, some choose to stay back. If we make a random visit to Sonam Norboo Memorial Hospital, Leh (SNM Hospital, Leh) at most times we will find that more than half the patients are non-native individuals. That is surprising as the number of non-native individuals in Ladakh is significantly lower than the local population. Does this mean that more non-native individuals are getting sick in Ladakh?

For instance, I remember Laxmi (name changed), a labourer, who planned and had her delivery at SNM Hospital, Leh on the advice of her friend. Laxmi delivered a 1.1 kg baby at SNM Hospital after an emergency operation as her BP was very high. The mother-child duo stayed in the Special Newborn Care Unit (SNCU) for two months and returned to their home outside Ladakh just before winter set in. We faced a lot of challenges in managing the baby. The most important challenge was poor weight gain and oxygen dependency. We had a hard time weaning the baby off oxygen support. After staying at SNM Hospital for 62 days, it was finally time for Laxmi and her family to leave Leh. If Laxmi were to have her next delivery in her native place, she would probably have a full-term, healthy and normal delivery. She would probably not require ICU care for the baby. However, Laxmi is not convinced by this sound piece of advice as she found the hospital staff very ‘humane’ and helpful.

High altitude and being a non-native individual are important risk factors for giving birth to a low-birth baby. Data reveals that most low-birth babies at the hospital are non-native individuals. Similarly, we advise many non-native children who develop symptoms of heart failure due to exposure to high altitude conditions to immediately descend to their native place or low altitudes. Over time, we have realised that most of these children are from the plains of Nepal. One of our senior physicians has devised a simple question to judge which Nepalese individuals would develop high altitude illness in Ladakh. He would ask if mangoes grow in their native place. If the answer was “Yes”, then they are from the plains and not adapted to high altitudes. On the other hand, if the answer was “No” then they are from high attitude areas and would not face much trouble adapting to the altitude in Ladakh.

High altitude is also not an ideal birthing place for people from the plains. A lot of studies have found higher incidence of pregnancy-related complications and a higher incidence of low-birth babies among lowlanders giving birth in high altitude areas. We are seeing an increasing rate of birthing among Nepalese in Ladakh with some people coming specially to deliver at Leh. This contrasts with the traditional practice called ‘Chacrahuaycco’ among the Quechuas of South America. Chacrahuaycco translates to: “Let’s go down to the fields” wherein a pregnant lady migrates to lower altitudes for childbirth. They would return to higher altitudes only when the child is a year old. This helps them ensure that the baby is healthy. In my opinion, non-native women in Ladakh should also adopt this practice.

Among native Ladakhis who are assumed to be well-adapted to high altitudes, the frequency of such birth issues is very low and their foetuses are said to grow well under hypoxic conditions. Non-native individuals not only record a higher rate of low-birth weight and higher incidence of birth complications but they also record longer hospital stay and higher infant mortality rates. Ladakh has a very low infant mortality in the National Family Health Survey (NFHS). Leh recorded 17 infant mortalities in 2022 of which nine were non-native individuals.

There is an acclimatisation method called “climb high, sleep low’ which we often seem to ignore knowingly or unknowingly. It is important that information about acclimatisation reaches every person coming to Ladakh. We often see patients being rushed to hospital after a night halt while travelling from Manali to Leh. The night halts are usually at Sarchu or Pang and both these places are located at an altitude higher than Leh town. It is not advisable for an individual who has not acclimatised to sleep at these altitudes. However, such a stay may not be a problem for an acclimatised person travelling from Ladakh to Manali.

There are some medical conditions that can prove lethal at high altitudes. We often see tourists with diabetes, uncontrolled sugar, uncontrolled hypertension, and coronary stents visiting Ladakh. They are often not aware of the risks posed by these conditions at high altitudes and may require specific precautions and care. Certain medical conditions are health hazards at high altitudes. For instance, asthma does not worsen at high altitudes but the cold can induce an asthma attack. Patients on home oxygen must not visit Ladakh. Medical illness that can be aggravated by exertion can also prove fatal. Visitors should not be anaemic and have a haemoglobin count higher than 10. Similarly, obesity is also a risk factor for high altitude illness and a person suffering from it may find it difficult to acclimatise to high altitudes.

Sickle Cell Disease (SCD) is another condition that can be aggravated or cause problems at high altitudes. Though some SCD patients might have been diagnosed, a carrier may not be aware of the risks and may develop problems after exposure to high altitude conditions. I have seen at least three cases of sickle cell disease that were diagnosed in Ladakh when they developed complications due to hypoxia. Interestingly, there have been other cases such as a tourist from Mumbai who only became aware that their seven-month-old child had a congenital heart disease when the child was admitted to SNM Hospital for high altitude-related illness.

It should be a priority for the government to ensure that every tourist is aware of the risk posed by high altitudes and the importance of acclimatisation and other precautions. People from the plains should not plan a delivery in Ladakh or bring an already weak child to Ladakh. It might be a good idea to conduct health checks for all tourists. It should be mandatory to have a two-day acclimatisation.

This gives credence to the statement made by the senior doctor that “Being born at high altitude is like being born with a disease.” He made this statement after observing an increased incidence among non-acclimatised non-natives of surgical emergencies such as gut perforation and volvulus besides increased incidence of thromboembolic phenomenon like splenic infarction and mesenteric arterial occlusion at high altitudes due to ischemia.

There is one very realistic plot in the movie, 102 Not Out, which is very true in this regard. In the movie, actor Amitabh Bachchan plays the character of an elderly man who wants to visit Ladakh. His doctor asks him to get a complete medical check-up before embarking on such a trip. While doing the medical check-up, they discover that he has some ailments around which the plot of the film revolves.

By Dr Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Ladakh.

When NDTV showed the edited video of His Holiness the Dalai Lama interacting with a small boy it disturbed me as it distorted the facts and context in which it happened. I could not understand how someone can defame such an important figure without investigating it and contextualising the incident. I thought people do not deserve HH and that he should limit his public interactions.

In traditional Tibetan society, ordinary people would have very little contact with HH the Dalai Lama, except on special religious occasions or during festivals. Even among the aristocracy and religious leaders, access to HH the Dalai Lama was limited, and only a few were allowed to meet with him on a regular basis. This was partly due to HH the Dalai Lama’s busy schedule and the need to prioritise his time. I have heard stories about how people used to wait for several days, sitting around Potala Palace in Lhasa, to catch even a fleeting glimpse of the Dalai Lama. There are other stories of people who would just catch a glimpse of the window of the Dalai Lama’s room and return home satisfied.

The present Dalai Lama is different in this way. He makes sure to bless everyone. I expressed my opinion that the Dalai Lama should limit his public interactions, especially with people of other faiths, to a friend, who is an atheist. The friend disagreed and said that the Dalai Lama has so much more to offer beyond Buddhist religious teachings. This is true. The Dalai Lama is revered by people around the world irrespective of their faith including all Ladakhi communities including Muslims, Christians, Hindus, and Sikhs. In fact, the Ladakhi Sunni Muslim community had the Jama Masjid in Leh inaugurated by the Dalai Lama when he visited Leh.

In fact, when HH the Dalai Lama is in Ladakh he makes it a point to visit all places of worship during his stay. If Ladakh has religious harmony, then HH the Dalai Lama is one of the big reasons for it. When I was a student in Jammu, we would often wait at Jammu Airport whenever we got news that the Dalai Lama was flying out as Jammu is the nearest airport from his official residence in Dharamsala. I remember one incident when he was to fly out from Jammu and many students had gathered at the airport. Among us was a Sikh youth who was studying at Jammu University. HH the Dalai Lama has this habit of teasing and being playful with people. He has a great sense of humour, which also makes him very popular. He is known to play with the moustache and beard of a Muslim or kiss a man of his age. This has never seemed vulgar to me. Anyway, returning to the incident I was recounting, he spotted the Sikh boy, caught hold of him and said, “Hey, I have seen you somewhere.” He was already in tears when HH the Dalai Lama held him with his hand and managed to reply that he was seeing HH the Dalai Lama for the first time. HH, the Dalai Lama replied in jest, “Oh, in a previous life perhaps!” The Sikh boy was in tears and felt blessed. A common friend told me that he didn’t wash his hands for week after he had been touched by HH the Dalai Lama.

I have also noticed that HH the Dalai Lama always has a relevant response to every question. There was an inter-religious meeting in Ladakh when a non-Buddhist person complained that the Buddhists of Leh did not allow the sale of meat on days that are regarded as holy according to their calendar. HH the Dalai Lama had a very practical response to this. He suggested that they buy a large refrigerator and stock it with as much meat as possible the day before these days. Though this was a practical response, HH the Dalai Lama is not one to ever impose his religion or religious views on anyone else. In this case, laughter followed his comment. As it died down, HH the Dalai Lama added that one should respect the religious views of others in society.

During the Kalachakra event in 2014 in Leh, I was working at Sonam Norboo Memorial, Leh. I remember prior to the actual event, we would discuss how we would attend the sermons. The Kalachakra event probably marked one of the biggest congregations in the history of Leh with more than 100,000 visitors. And yet, I remember work at the hospital going off very smoothly. I remember a surgeon friend commenting that they witnessed very few road accidents in that period. In fact, very few people actually visited the hospital for emergencies. I don’t have a reasonable explanation for this sudden dip. However, it is possible that people were driving more cautiously. Perhaps people were very careful and considerate to others on the road. I don’t remember any traffic issues in Leh at the time. In fact, the town seemed that peaceful. People would give lifts in the car to strangers. Many small families would pool their cars and travel together. Others would dine together after the sermon for 15 long days. There was a sense of peace and brotherhood in the air at the time.

A similar view was expressed by a Ladakhi Muslim during the protest at Polo ground recently. The peaceful protest was held out of respect for HH the Dalai Lama and to protest the manner in which the issue was being discussed in the mainstream media in India. It also reminds me of the incident in Lingshed in 2013. The whole village was in tears when HH the Dalai Lama’s tour to the village was cancelled. The next year, HH the Dalai Lama stayed in the village. I still remember the evening, which had a unique sense. The people did not seem inclined to return to their homes and lingered around his residence in a strange silence. Everyone would keep looking at the room where he was and say, “He is in that room. We are so lucky!”

With regard to the recent incident, there are some people who argue that HH the Dalai Lama’s actions were inappropriate. There were others who seem to have malice and seem intent to destroy or defame him. There are still others who have used this incident to try and gain some publicity and attention on social media. Tibetans and religious scholars have viewed the incident as a plain and simple playful interaction. I really think it all depends on how you look at it and how you contextualise the interaction. Would one ever do something that one regards as wrong, in full public view, in front of cameras and an audience? The playfulness of HH the Dalai Lama with his audience cannot be equated or judged by Western culture that has often been understandably traumatised by powerful leaders taking advantage in private of their public stature. Thus, their responses ranged from sensationalist hype to ones that interpreted the incident in its cultural context and HH the Dalai Lama’s pure and jovial nature.

It may be said that non-Buddhists may find it hard to accept that HH the Dalai Lama has transcended worldly sensibilities. A person of his level of realisation dwells in absolute compassion towards all beings, has universal love towards all sentient beings, expresses appreciative joy towards all the goodness around and has unwavering equanimity of mind. His mind cannot be disturbed by lust, greed or aversion. As I look back, I find it rather alarming that media houses such as NDTV are not diligent and careful in their coverage, especially when they are dealing with a sensitive issue that can hurt people’s sentiments. They should have investigated the issue more thoroughly before airing it. I am not concerned about what some celebrities have said on social media as there is a constant barrage of mindless chatter on such platforms. However, when these views are broadcast on national television, then it is concerning. They should remember that it was a playful act with a specific cultural history by an 87-year-old in front of a 100-strong audience, including cameras, and not a secretive act in private meant to harm anyone.

By Dr Spalchen Gonbo

Dr Spalchen Gonbo is a Paediatrician based in Leh.