Society

The increasing prevalence of drug and substance abuse in Ladakh has emerged as one of the most pressing social concerns of our time. Even two decades back, the idea of widespread drug use among Ladakhi youth was almost unimaginable. Ladakh has long been recognised for its close-knit communities, strong family values, rich cultural traditions, and a way of life deeply rooted in mutual respect and social responsibility. Today, however, the region stands at a critical juncture.

Rapid modernisation, expanding tourism, globalisation, easy access to the internet and the growing influence of social media has transformed Ladakh’s social landscape. While these developments have created opportunities for education and economic growth, they have also exposed young people to new lifestyles, trends, and influences that challenge the region’s traditional social fabric. The resulting identity struggles, changing aspirations, peer pressure, unemployment, and increasing availability of intoxicants have contributed to a worrying rise in drug and substance abuse among sections of the youth.

Adding to these concerns, the recent case where the body of a young woman was recovered near Khardung-la in Leh has further intensified public anxiety. As investigations continue, the possibility of a drug-related crime has prompted serious public discussion about the current state of affairs in Ladakh. At the same time, the newly-announced Excise Policy, which proposes improved access to different kinds of liquor and the opening of new outlets in Ladakh, has also generated widespread public debate. The administration has presented the policy as an effort to address drug abuse and a source of revenue. However, many people have expressed concern that greater accessibility to alcohol could further aggravate existing challenges related to addiction, especially among the youth. It is in this context that we decided to speak with different people with relevant experience to help us understand the drug issue and the Excise Policy.

Mental health professionals in Ladakh emphasise that substance abuse is a multifaceted issue that cannot be attributed to a single cause. They explain that it emerges from the complex interaction of psychological, social, and biological factors. Psychological contributors include poor stress management, ineffective coping mechanisms, depression, anxiety, trauma, loneliness, unresolved emotional distress, low self-esteem, hopelessness, and difficulties in emotional regulation. Social factors such as peer pressure, the desire to fit in, adolescent curiosity, thrill-seeking behaviour, family conflict, neglect, abuse, lack of parental supervision, academic and employment-related stress, uncertainty about the future, and easy access of substances, including inhalants, further increase vulnerability. Mental health professionals also note that genetic predisposition and a family history of addiction or mental illness can elevate the risk of substance dependence. They also expressed concern over the increasing number of broken families and divorces as children from emotionally unstable family environments are more susceptible to substance abuse. They therefore stress the importance of recognising and treating underlying mental health conditions at an early stage.

When asked about the impact of substance abuse, mental health professionals identified consequences for mental, physical and social wellbeing. In the short term, they may cause mood swings, anxiety, irritability, impaired judgement, poor concentration, memory difficulties, sleep disturbances, behavioural changes, panic attacks, aggression, psychotic symptoms, seizures, and increased risk of accidents, self-harm, and suicide. Prolonged substance use can result in dependence and addiction, depression, anxiety disorders, persistent cognitive impairment, psychotic disorders in susceptible individuals, declining academic and occupational performance, strained family relationships, financial and legal problems, infertility, higher risk of Hepatitis B and suicide.

Families, they argue, play a crucial role in identifying early warning signs. Sudden behavioural changes, changes in peer groups or daily routines, declining academic or work performance, social withdrawal, loss of interest in previously enjoyed activities, secrecy, dishonesty, unexplained financial expenses, disturbed sleep or appetite, poor personal hygiene, mood instability, aggression, emotional detachment, red eyes, slurred speech, tremors, repeated intoxication, and frequent absenteeism from school or work may all warrant professional attention. At the same time, mental health professionals caution that these symptoms are not exclusive to substance abuse and may also indicate underlying psychiatric conditions. Consequently, professional assessment is essential before drawing conclusions.

“There is currently insufficient epidemiological evidence to conclude that increasing regulated access to alcohol would reduce the consumption of drugs. From a clinical standpoint, alcohol itself is a highly addictive substance and it is also associated with significant physical and psychiatric complications.”

When asked about the recently announced Excise Policy, the mental health professionals spoke on the condition of anonymity. One of them explained, “There is currently insufficient epidemiological evidence to conclude that increasing regulated access to alcohol would reduce the consumption of drugs. From a clinical standpoint, alcohol itself is a highly addictive substance and it is also associated with significant physical and psychiatric complications. Long-term alcohol use can lead to alcohol dependence, alcohol-induced psychotic disorders, hallucinosis, anxiety, depression, and severe withdrawal symptoms.” They point out that individuals with established alcohol dependence who abruptly discontinue drinking may develop withdrawal seizures or Delirium Tremens (DT), a potentially life-threatening medical emergency. Cases of DT have also been observed in Ladakh among individuals who regularly consume alcohol outside and experienced severe withdrawal after arriving in areas where alcohol was not readily available. They added, “Thus, alcohol dependence should itself be recognised as a major public health concern rather than viewed as a substitute for other addictive substances.”

They further emphasised that addiction should be understood as a treatable health condition rather than a moral and criminal issue. “It requires a comprehensive strategy centred on prevention, early intervention, accessible treatment, rehabilitation, and sustained community support. We also need to strengthen life-skills education and drug-prevention programmes in schools and colleges, expanding access to psychological counselling and de-addiction services, identifying and supporting vulnerable youth, empowering families through awareness and parenting education, reducing the stigma associated with seeking mental health care, creating greater educational, employment, sporting, cultural, and recreational opportunities for young people.” There is also an urgent need to train teachers, healthcare workers, and community leaders to recognise early signs of substance abuse, improving rehabilitation services with long-term follow-up and relapse prevention, strengthening collaboration among health, education, law enforcement, religious institutions, and local communities, establishing AIIMS-supported Addiction Treatment Facilities (ATFs) in district hospitals, and increasing the trained workforce dedicated to mental health and de-addiction services. Finally, they argued that while law enforcement and regulation are important, lasting solutions to substance abuse depends on strengthening mental healthcare, community awareness, family support, and evidence-based rehabilitation programmes.

This was echoed by Physician, Dr Suhail Ahsan who explained that drug abuse includes the harmful or non-medical use of psychoactive substances as well as the misuse of prescription medications. He said, “While immediate effects include euphoria, impaired judgment, anxiety, hallucinations, mood swings, poor concentration, increased heart rate, nausea, dizziness, and respiratory depression, prolonged substance abuse can have devastating consequences. Long-term drug use may result in depression, psychosis, suicidal thoughts, liver and kidney damage, chronic lung disease, weakened immunity, and the transmission of infectious diseases such as Hepatitis B and C, and HIV. Addiction is a significant public health concern.” He stressed the importance of timely intervention by families and communities. He advised people to remain vigilant for sudden personality changes, declining academic or professional performance, loss of interest in daily activities, unexplained financial demands, poor personal hygiene, secretive behaviour, and signs of intoxication or withdrawal, including shaking, sweating, nausea, and agitation.

When asked if alcohol can serve as a safer alternative to drugs, Dr Ahsan said, “Scientific evidence does not support the claim that increasing alcohol availability reduces drug abuse. Instead, alcohol and illicit drugs are often consumed together. Alcohol itself can encourage risky behaviour and experimentation with other substances. Alcohol carries serious health risks, including addiction, liver disease, cardiovascular disorders, mental health problems, and impaired judgment.”

We also spoke to teachers are various colleges in Ladakh about the UT Administration’s claim that the Excise Policy is meant to address drug addiction. Assistant Professor at Government Degree College (GDC), Kargil, Nasir Khafi said that replacing one intoxicating substance with another cannot be regarded as a meaningful solution. He added, “Instead of this, we need a long-term vision to make Ladakh drug- and alcohol-free, which is in line with the objective of a Nasha Mukt Bharat. Ladakh should promote itself as a destination for nature-based healing and naturopathy, encouraging healthy lifestyles, wellness tourism, and preventive approaches rather than dependence on intoxicating substances.”

Assistant Professor at Eliezer Joldan Memorial College, Leh, Dr Tsetan Dolkar said that the issue is complex as it is driven by multiple factors. She said, “Easy accessibility of drugs is a major concern. In my opinion, psychological distress, anxiety, depression, unresolved childhood trauma, and unstable family environments often make young people more vulnerable to substance abuse. In addition, inadequate parental supervision, curiosity, and peer pressure too encourage experimentation with drugs.”

She added that the normalisation of alcohol consumption in some households, especially affluent families where home bars and liquor collections are increasingly becoming common, may unintentionally influence children’s attitudes towards substance use. She said, “While alcohol is distinct from illicit drugs, such early exposure can reduce the perceived risks associated with addictive substances. When this is combined with peer pressure and emotional vulnerability, it may lead to experimentation. We can attribute the rise in drug abuse to broader social factors, including unemployment, limited recreational and career opportunities, economic uncertainty, weak social support systems, and growing aspirations among youth.”

When asked about the Excise Policy, Dr Dolkar acknowledged that a regulated liquor policy may help curb the sale of illicit alcohol and improve regulatory oversight. However, she added, it should not be regarded as a solution to drug abuse. She said, “There is no clear evidence that increasing the availability of regulated alcohol reduces the demand for illicit drugs. Addiction is a complex issue rooted in psychological, social, and economic realities. Improving access to alcohol without adequate safeguards could create new public health and social challenges. We should also consider the commercial interests in this discussion.”

She further added that educational institutions and society have an important role to play in addressing these issues. Dr Dolkar emphasised that many young people today appear disengaged and uncertain about their future. She said, “Schools, colleges, and community organisations must provide greater opportunities for students to participate in sports, arts, music, entrepreneurship, volunteering, and other constructive activities that foster confidence, purpose, and a sense of belonging. We have seen this with NCC cadets at EJM College wherein students engaged in meaningful pursuits often demonstrate greater discipline and overall development than their peers.”

She said that we should periodically celebrate young achievers as positive role models and encourage them through greater recognition and institutional support. “Drug abuse should not be viewed merely as a law-and-order problem but as a public health and social challenge. It needs coordinated efforts from families, educational institutions, healthcare professionals, communities, and the government. Awareness among parents and youth coupled with open family communication and early recognition of emotional distress remains some of the most effective ways to prevent substance abuse,” she concluded

This was also mentioned by Assistant Professor at GDC, Drass, Archo Fatima Nissa, who said that drug abuse among Ladakh’s youth is acomplex issue. She added, “Unemployment and uncertainty about the future are major factors that increase vulnerability to substance abuse. This is worsened by easy access to drugs, the influence of social media, peer pressure, and changing lifestyles. Psychological distress, anxiety, depression, unstable family environments, and inadequate parental supervision further increase the risk of addiction. The normalisation of alcohol consumption in some households may inadvertently reduce young people’s perception of the risks associated with addictive substances. Drug abuse is a virus infecting society.”

When asked about the Excise Policy, she responded that the focus should be on prevention rather than substitution. She added, “There is no evidence confirming that improved access to alcohol will reduce drug abuse. On the contrary, alcohol is an addictive substance and cannot be regarded as a safer alternative to illicit drugs. Addressing one harmful substance by promoting another is not a solution and may create new public health and social challenges in the future. The administration should prioritise preventive measures, including youth engagement programmes, skill development initiatives, mental health and counselling services, de-addiction facilities, and stronger action against drug trafficking networks.”

She added that colleges interact with one of the most vulnerable age groups during which students navigate the transition from adolescence to adulthood and face academic pressures, career uncertainty, and peer influence.

She added that colleges interact with one of the most vulnerable age groups during which students navigate the transition from adolescence to adulthood and face academic pressures, career uncertainty, and peer influence. “In this regard, these institutions should move beyond classroom teaching by strengthening awareness programmes, counselling, mentorship, life-skills education, and opportunities for meaningful engagement through skill-based courses, career guidance, entrepreneurship, sports, arts, and community participation. Such initiatives help young people develop confidence, purpose, and resilience and reduce their vulnerability to substance abuse,” she concluded.

Finally, we spoke with Assistant Professor at GDC, Padum, Dr Jamphel Sheyan about addiction and the Excise Policy. He said that Chang (traditional alcoholic beverage) has long been a part of Ladakh’s social and cultural life. “It has historically been prepared for household use during festivals, religious ceremonies, and family gatherings. However, the situation has changed significantly with modernisation, tourism, improved connectivity, and the introduction of commercial varieties of liquor. I have reservations about the argument that increasing licensed liquor outlets will help reduce drug abuse. This is not supported by any evidence. Instead, alcohol and drugs often coexist, making substitution an unreliable public health strategy. Instead, we need a comprehensive approach including awareness, rehabilitation, counselling, quality education, employment opportunities, mental health support, and youth engagement,” he explained.

However, Dr Jamphel highlighted that many regions such as Zangskar have licensed bars but not retail outlets for liquor. “This forces consumers to purchase alcohol at significantly higher prices during family functions. Since alcohol is already legally available through bars and CSD outlets, it is possible that establishing a few regulated shops may improve transparency and affordability instead of substantially increasing accessibility. That said, the debate should move beyond the number of liquor shops and focus on responsible regulation. The challenge is to strike a balance between public health, cultural values, administrative regulation, and economic realities. Any long-term solution must involve coordinated efforts by all stakeholders to promote awareness, responsible consumption, rehabilitation, and preventive education.”

“The challenge is to strike a balance between public health, cultural values, administrative regulation, and economic realities.”

In addition, we discussed these issues with a lawyer to understand this from a legal perspective. Kargil-based Adv Syed Rohollah said that offences related to drugs are governed by the Narcotic Drugs and Psychotropic Substances Act, 1985 (NDPS Act), which is one of India’s strictest laws. He added, “The law itself is sufficiently stringent. However, the greater challenge lies in its implementation through professional investigation, timely prosecution, judicial efficiency, and stronger preventive measures.” When asked about the new excise policy, he rejected the proposition for legal and public health reasons. He added, “Alcohol and narcotic drugs are psychoactive substances, and replacing one form of addiction with another cannot be a sustainable solution. Public policy should be guided by evidence, constitutional principles, and the objective of protecting public health rather than the assumption that alcohol can substitute illicit drugs. Instead, we need stronger enforcement against drug trafficking, improved de-addiction and rehabilitation services, public awareness, and measures to address the underlying social and economic causes of substance abuse.”

Adv. Rohollah explained that while the government has the legal authority to frame and implement excise regulations, these decisions must remain fair, transparent, reasonable, and consistent with constitutional principles. He said, “Policies about alcohol should balance administrative and economic considerations with public health, social harmony, and concerns of local communities. Public apprehensions should be addressed through meaningful dialogue and evidence-based policymaking rather than being ignored.” In this regard he said that legal remedies are available by affected groups to approach the courts if they can demonstrate that a policy violates constitutional or legal rights. However, he added, “The courts generally do not interfere with government policies due to public disagreement. Judicial intervention is usually warranted only where a policy is shown to be arbitrary, discriminatory, mala fide (in bad faith), disproportionate, or inconsistent with constitutional or statutory provisions.”

Finally, we also spoke with youth from Leh and Kargil. They identified peer pressure, unemployment, stress, curiosity, lack of awareness, and easy access to intoxicating substances as major factors contributing to the problem. They observed that many young people resort to drugs to cope with personal difficulties, loneliness, family issues, and uncertainty. They also highlighted the influence of social media, changing lifestyles, and the lack of recreational opportunities as factors that increase the vulnerability of youth to substance abuse.

When asked about the Excise Policy, many of them expressed concern that increasing the number of liquor outlets could adversely affect the youth. They acknowledged that the policy may help regulate alcohol sales and generate revenue but expressed concern that greater accessibility could encourage higher alcohol consumption and increase the risk of addiction, particularly among vulnerable youth. They therefore stressed the importance of strict regulation, effective age verification, and sustained public awareness if the policy is implemented.

One of them said, “Regulated alcohol sales may curb black-market activities to an extent but expanding alcohol access will not address drug addiction. It could led to additional challenges, including alcohol dependence, health complications, family conflicts, and road accidents. Drug abuse requires a collective effort from society with regular awareness programmes, counselling and mental health support, sports and cultural activities, skill development initiatives, and greater employment opportunities for young people.

There is widespread consensus that addiction is not merely a law-and-order issue but a complex public health challenge. The solutions too need to be multi-pronged and combine prevention, early intervention, accessible mental healthcare, rehabilitation, family support, and community participation. With timely action and sustained collaboration among all stakeholders, Ladakh can build a more resilient society where young people are supported, addiction is treated with compassion and evidence-based care, and recovery remains an achievable reality.

By Towha Yaseen and Thupstan Tsewang

Towha Yaseen and Thupstan Tsewang are a part of the editorial team at Stawa.

Most place names in Ladakh have historical, geographical, cultural, social or religious meaning. Most place names are associated with features of the landscape, such as water bodies, rock formations and biodiversity in and around the village. Over time, these names have undergone varying degrees of change from slight variations to complete corruption. As a consequence of this change, the original meanings of many names have been lost.

Sometimes the change has been towards an easier pronunciation. However, more often names have been corrupted by Border Road Organisation (BRO), when they depict them on milestones. Over the years, I have collected explanations and interpretations of place names from oral history and published literature. There are possibly several other interpretations, which need to be researched and documented. Here, I present some village names from Nubra valley.

Measuring a tiger? Village names from a BRO board in 2015 (Photograph by Jigmat Lundup).

Sumoor: One explanation links the village name to Sum-yur, meaning three irrigation channels. This is supported by the fact that the village is irrigated by three irrigation channels even today. Another explanation suggests that the name is derived from sum yul meaning three settlements based on the knowledge that in the past, the villagers lived at two other places in the valley before settling at the present site. The ruins of the two settlements are located in upper reaches of the valley. Today, the name has changed slightly and is spelt interchangeably as Sumoor and Sumur.

Tegar: The original name of the village is said to have been ldeb-dkar meaning white plateau. Another explanation is that the valley of Nubra resembles a sleeping demon and the mKhar (palace) was located near the demon’s navel (ltea). Thus, the, village was called lte-mkhar. In time, this changed to Kyagar, Tegar and, more recently, Tiger. Locals still call the village Kyagar, while BRO’s milestones proclaim it as Tiger, which is also repeated in official survey maps. This is probably the most extreme change recorded amongst village and place names in Nubra.

Murgi: This name is derived from the mountain above the village: Dngul translates as silver and ri is mountain. According to the book Nubre Nas-shad (Nub-ra’i gnas-bshad) by Urgyan Rigzin, this mountain has white lime (dkar-rtsi) and possibly some silver deposits. Hence, the village was called Ngulri (dngul-ri) or ‘silver mountain’, which subsequently changed to Murgi.

Khardong: This village name of Khardzong is derived from the ancient palace (mKhar) and fort (rDzong)—whose ruins are still evident—at Yuldoma in the lower part of the village. In time, the name changed to Khardong, which BRO and the Indian Army have changed by spelling it K-h-a-r-d-u-n-g on their milestones and souvenirs.

Pinchimik: The original name of this village was spang chhu-mig meaning ‘a spring emerging from a meadow’. According to oral sources, there was a beautiful meadow around the village, which was a favoured picnic spot for King Nyima Namgyal, whenever he stayed at Charasa palace. The name has now changed to Pinchimik.

Tertse/Terchey: The original name was said to be gter-sa meaning ‘treasure or storage place (for sacred monuments)’. According to Nubre Nas-shad (Nub-ra’i gnas-bshad), there was a sacred Gomang chorten in the village, which contained sacred manuscripts and precious relics. The name has been altered slightly and is commonly called Tertse or Terchey.

Khalsar: In the past, the agricultural lands of the village are said to have been owned by a noble family from Nubra. The village was thus called Kharsa, where mKhar means ‘palace’ and sa is land. The name has changed over time and is now called Khalsar.

Khimi: The original village name is said to be skid-mi-gling, whichmeans ‘village/place of happy people’. It’s not clear how this name was changed to Khimi.

Kubet: There are two popular explanations for the name of this village. According to one, the village is located at a place that resembles the shape of Kumuda (water lily). The second explanation argues that people would source stones for pottery from this place. The specific stone was called Kvod by Balti potters, which later became Kubet.

Lakjung: The name of the village was legs-gzhung, which means ‘centre of prosperity’. The village is believed to be one of the earliest settlements in Nubra and has a history of prosperity. The name has changed slightly to Lakjung, though some maps spell it as L-a-z-u-n-g.  

Skampuk: This village was originally called Gan-Phukor ‘settlement of old people’. According to one story, the village was established by an elderly couple, which gave the place its name. Another interpretation is in the The Nub-ra’i gnas-bshad, which explains that the area was very dry (sa-skam) and had a sacred meditation cave (mtsams-phug) of Lama Samstan Chosphel. It is believed that the village got its name through a combination of two words, skam and phug. 

Chalungkha: The original name of the village was Chu-lung kha, which describes a place at the edge of a valley with water: Chhu-lung: valley with water, kha: opening or front.

Chamshen: This village name is derived from the self-emanated formation of Chamba Gonbo (Maitreya Buddha) in the upper reaches of the valley. The original name is said to have been Cham-Chhen (Great Maitreya), which has now changed to Chamshen.

Charasa: The original name of this village was lchags-ra-sa, which means ‘an iron estate’—the mountain above the village has iron deposits. People from the village used to produce iron goods, including cooking utensils, iron stoves (lchags-thab), iron ladle (lchags-thum), trivet/tripod (lchags-sgyid) and tools for agricultural activities.

Digar: The original name of this village was bru’i-khal (a load of grain) as the village produces large quantities of high quality barley. The name has now changed to Digar and sometimes spelt as D-i-g-g-a-r.

Another BRO board in Nubra (2015). Sakthi/Sakti has been corrected to Ser-thi in signboards around the village after active intervention by villagers (Photograph by Jigmat Lhundup).

Tangyar: The original name of the village was Brang-gyar meaning ‘hired halting place’ and is now popularly called Tangyar. This is sometimes misspelled as T-y-a-n-g-a-r.

Henachey: The original name of this village was dbyen-gnas chhe, which means ‘great solitary place’ but has now changed to Henachey.

Hunder: The village was originally known as sngon-dar meaning ‘the earliest growing (village)’. Hunder, Deskit and Lakjung are said to be the earliest settlements in Nubra. Today, the name has been changed to Hunder.

Udmaru: The name of the village is derived from the outline of the village, which looks like a flower called U-dum ba-ra, which is mentioned in Tibetan literature as a large lotus.

There are other village names that have remained true to their origins, including Tsati (hot springs: tsa: hot, ti: water), Deskit (Dewa and skitpo, which mean happiness/peace), Taksha (derived from a medicinal plant by the same name), Lagyab (behind a pass: la: pass, gyab: behind), Rongdo (beginning of a valley: rong: valley, do: beginning) etc. Other village names like Tirit, Agyam/Agham, Panamik are difficult to interpret. Their origins are possibly in Hor-skat (Turki and other Central Asian dialects) as Nubra is located along the routes that connected Ladakh and Central Asia. I have not studied the village names of Turtuk, Tyaksi and Bogdang but hope to explore them in the future.

By Dr. Sonam Wangchok

Dr. Sonam Wangchok is founder secretary of Himalayan Cultural Heritage Foundation and the Editor of Heritage Himalaya.

The Kham-skyur plum in Skurbuchan

I am not a botanist or horticultural expert. My interest in the Kham-skyur began simply with its visual allure. Over the past year, I found myself repeatedly drawn to photographs and fleeting glimpses of this wild plum, until curiosity about the tree slowly turned into wonder about the landscape, language, and history surrounding it, especially the remarkable toponymy preserved in the name of Skurbuchan.

In the sheltered contours of Ladakh’s Sham valley, language and landscape are not merely neighbours; they are part of the same woven fabric. Wander into the village of Skurbuchan (also rendered Skyurbuchan and Skurbu chan), and you enter a place whose very name preserves the memory of a fruit, turning the landscape itself into a kind of living botanical map.

At the heart of this landscape is the Kham-skyur (also rendered Khamskyur or locally pronounced Khamskur), which is locally regarded as Ladakh’s only known wild plum. In Tibetan, as preserved in Ladakhi usage, ‘skyur’ means ‘sour’, while ‘kham’ or ‘khambu’ appears in older Himalayan/Tibetan orchard vocabulary to describestone fruits or fleshy pit-bearing fruits (drupes). Examples include Ngari Khambu, the Ladakhi sweet apricot. Together, the name evokes the fruit’s sharp tartness before ripening. Under the intense sunlight, dry air, and dramatic day-night temperature shifts of high altitude Ladakh, the fruit gradually develops a richer sweetness by harvest season. Older residents still remember the plum as sharply sour in earlier decades, when children often ate the fruit before it had fully ripened. Some villagers today, however, observe that the ripe fruits have become noticeably sweeter than in the past. Yet, the older memory of its sour bite survives in the name itself.

The village name Skurbuchan carries a similar botanical echo. Derived from Tibetan roots, ‘skyur-bu’ (‘sour fruit’ or ‘sour thing’) and ‘-chan’ (‘possessing’ or ‘having’), it may be understood as ‘the place of sour fruits’ or ‘the place that has the sour fruit’. Few examples of Himalayan toponymy preserve such a direct relationship between ecology, language, and settlement identity.

Botanically, the Kham-skyur is unusual in Ladakh’s harsh mountain environment. The tree thrives primarily in the lower, relatively sheltered elevations of the Sham region and struggles in the colder upper plateau zones. Its highly localised presence has led some observers to describe it as a kind of ‘genetic island’ in Ladakh’s flora. Recent botanical documentation has identified specimens in Skurbuchan as greengage plum (Prunus domestica subsp. italica), a notable addition to the recorded flora of Ladakh, even as local tradition continues to emphasise the fruit’s near-wild character.

Its origins remain uncertain. The plum may reflect older patterns of horticultural exchange moving through Himalayan and Central Asian trade corridors over centuries. In this sense, the Kham-skyur stands not merely as a fruit tree, but as a quiet survivor of the wider trans-Himalayan world that once linked Ladakh with Baltistan, Tibet, Kashmir, and Central Asia.

Whatever its route into Ladakh, the tree has adapted well to the microclimate of the Sham valley and become woven into local memory, vocabulary, and identity. Even today, during harvest season, heavily laden branches and clusters of ripening fruit remain part of the valley’s quiet horticultural rhythm. By late summer, the boughs hang heavy with tightly clustered purple fruit against the stark mountain light, and older villagers still distinguish between individual trees by taste, colour, and the sharpness of the fruit before ripening.

More unusual still is the fact that in Skurbuchan itself, the Kham-skyur trees are said to only survive largely in two small plots. Local accounts speak of barely 30 mature trees in total, with offshoots growing vigorously around them, often bearing broader leaves than the older parent trees. Elders in the village recall that in earlier times, when fruit trees were relatively scarce in the valley, children would pluck the plums before they had fully ripened, rarely allowing the fruit to mature completely on the branches. Even fallen fruits rarely went to waste; older generations traditionally gathered them and ground them into a tart paste known as ‘chattin’, mixed with fresh mountain herbs and eaten with thick traditional breads.

The Kham-skyur trees in Skurbuchan

This extreme localisation gives the Kham-skyur both rarity and vulnerability. The small surviving population, concentrated largely around Skurbuchan and neighbouring areas, remains susceptible to climate stress, disease, and the gradual loss of aging trees. Oral accounts speak of particularly old specimens that continue to bear fruit, reinforcing the sense that these trees are not merely crops, but living cultural inheritances.

In the early-20th Century, German missionary-scholar, A. H. Francke recorded the rarity of the tree in striking terms. Referring to the Kham skyur, he wrote: “It is the only plum existing in Ladakh and is a very rare tree at the present day. A few specimens exist at Skyarbucan, but the fruit is so sour that it is not eaten at the present day.” His observation captures an earlier moment in the fruit’s cultural history, when the plum was valued more as a botanical curiosity than everyday food.

That rarity may also hold modest economic potential in the future. Across the Himalayan world, unusual mountain fruits have increasingly attracted attention because of their highly localised habitats, distinctive appearance, and association with extreme high altitude environments. The much-publicised ‘black diamond’ apples of Nyingchi (pronounced Nyingthri) in Tibet are perhaps the best-known example, associated with premium niche fruit markets because of their striking appearance and high altitude terroir. The Kham-skyur possesses a similarly distinctive story: a sour-to-sweet transformation shaped by altitude, a concentrated habitat within the Sham Valley, and a linguistic history embedded into the very name of a village. While still little known outside the region, the fruit’s rarity and unusual character could eventually lend themselves to small-scale heritage branding, carefully linked to conservation and local stewardship rather than rapid commercialisation.

Skurbuchan is already gaining wider recognition through its apricot blossom festivals, which celebrate the valley’s horticultural landscape each spring. The Kham-skyur could naturally extend this emerging cultural tourism identity, adding another layer to the village’s botanical heritage. Seasonal orchard walks, plum harvest experiences, local storytelling, and traditional food products could help position the Sham valley not merely as a scenic destination, but as a living cultural landscape shaped by centuries of cultivation and ecological adaptation.

Carefully developed, the fruit could support a small but valuable heritage economy. Dried plums, preserves, juices, or artisanal products could provide supplemental income while encouraging conservation of old orchards and traditional practices.

Yet any expansion must be cautious. Preserving genetic distinctiveness and ecological resilience matters more than rapid commercialisation. Propagation efforts, local stewardship, and careful documentation will be essential if the Kham-skyur is to survive beyond a handful of aging trees. In Skurbuchan, the Kham-skyur is more than a fruit. It is edible heritage, a reminder that landscapes are shaped not only by mountains and rivers, but also by the species people nurture, the tastes they remember, and the names they leave behind. To protect these trees is to preserve not simply a crop, but a small living archive of Ladakh’s cultural and ecological memory.

By Phuntsog Tsering

Photographs by Dr Tsering Phuntsog

Phuntsog Tsering is an entrepreneur from Leh and manages Migsal WoodWorks.

Dr. Tsering Phuntsog is a retired veterinarian from Skurbuchan with a keen interest in Ladakhi folklore, history, and mythology.

Abdul Ghani Sheikh in front of the remnant of Leh’s historic boundary wall we ‘discovered’ during our exploration of the town in 2015.

Abdul Ghani Sheikh was a friend in a way that only he could be. We bonded over our shared interest in the joys of reading and writing. We would spend hours talking about something we had read or something we had recently written. I would invariably get a call from him in case an issue was delayed. There are times in the winter when he would request people travelling from Leh to Srinagar to bring him back issues of the magazine so that he could read them. Similarly, he would send his hand-written articles through someone who was travelling from Srinagar to Leh. And if he failed to find any such traveller, he would get someone at home to photograph the pages of the article or visit a local computer shop in Srinagar to scan the article and email it across. His commitment to writing and engaging in dialogues with his fellow scholars was beyond question. 

If there is one thing I learnt from Abdul Ghani Sheikh, it is to nurture a deep enthusiasm for knowledge, writing and reading. He spent a lifetime in pursuit of these and never seemed to age in this regard. Even as an octogenarian, he retained a childlike enthusiasm for books and knowledge, enjoyed the joys of writing and the excitement of freely sharing his wisdom and knowledge with others. This makes sense as he started his professional career as a teacher in a government school in Tingmosgang and later served as a principal in a private school after retirement.

A man of impeccable principles, he would be very disturbed when scholars would plagiarise anyone’s work or not provide proper citation. He would make meticulous notes on each thing he read to ensure that he attributed sources correctly when he wrote himself. He greatly valued originality of thought and style and always strived to improve his own skills, be it imagination or expression. And when he was able to develop a new and more effective method for narrating a tale, his excitement was palpable. He also had a very engaging sense of humour that allowed him to laugh at himself while also making light of various challenges he faced. Furthermore, he had a lifetime’s commitment to secular ideas and remained unflinchingly apolitical in his outlook and social engagement irrespective of the context.

A master of Urdu, he was equally proficient in English. His one regret, which he expressed on numerous occasions, was that he never learnt to read and write the Tibetan script (Bod-yig), which prevented him from accessing Ladakhi historical texts that were written in this script. He would lament how this created a major gap in his knowledge and he had to rely on translations of these texts whenever they were available.

He wrote many books and articles in his lifetime, which provide a measure of his intellect and personality. He is known for his collection of short stories, Zojila ke aar paar, Do muluk ek kahani,as well as Forsaking paradise: Stories from Ladakh and Frozen frames: Stories from Ladakh and novels such as Woh zamana and Dil hi to hai. He has authored over 70 short stories as well as a biography of Ladakhi leader, Sonam Norboo. His non-fictional works include Qalam qalamdar aur kitab, Ladakh muhaqqiqun aur sayahun ki nazar mein, Ladakh ki kahani, and Reflections on Ladakh, Tibet and Central Asia. He published articles regularly in a range of journals and periodicals including Sheeraza, Ladakh Studies, Ladags Melong, and Stawa. However, these books and articles only provide us a glimpse into the vastness of his interest, the reliability of his memory and the sharpness of his intellect. They do not provide us any clues to his warmth, inquisitiveness, inclusiveness, and generosity, which were a big part of his personality.

In addition, he prevailed over various interests and ideas, to ensure that the land in Chuttey Rantak was used to institute the Central Asian Museum, which is an ode to Ladakh’s historical links with Central Asia. Today, the museum houses a number of historical artefacts donated by various families in Ladakh that provide insight into the deep connection and exchange of goods and ideas that took place between Ladakh and its neighbouring regions including Tibet, Central Asia, Kashmir, and Punjab. Perhaps, the Central Asian Museum could be dedicated to his memory to encourage critical thinking, diligence in research, careful documentation, and the habit of writing and reading.

His passing marks the end of an era. He lived through several different chapters of Ladakh’s history. This included pre-independence times when he witnessed first-hand traders from Central Asia, Kashmir, Punjab and the plains of the Indian subcontinent exchange goods in Leh bazaar. He was also part of the change that Ladakh experienced as it became a part of independent India and then a world-famous tourism destination several decades later. At no point, was he out of step with his times. Instead, he emerged as a keeper of memories and shone like a beacon of stability at a time of rapid change. He shared his memories, experiences, and wisdom with everyone freely, irrespective of their background. In fact, I have been ‘guilty’ of ‘rewarding’ writers with an in-person meeting with him after they wrote articles for the magazine as many of them would request for a chance to meet him. He was a veritable institution by himself in terms of the breadth of his knowledge, memories, and wisdom. Despite being a celebrated writer, historian, and elder, he nurtured a deep sense of humility and was always open about the things he did not know as well as his ignorance.

He also served as the keeper of memories of a past that has all been forgotten. I remember a time when we walked around Leh town and he would point out different locations and share memories from his childhood and teenage years. We walked around the bazaar, along Stalam, and all the way to Skampari. During that walk, he would stop and chat with people—strangers and acquaintances alike—asking them about various historical landmarks and changes they had noticed in their area. The high point of that walk for us was the discovery of a fragment of one of the walls that historically marked the boundary of the old town precinct. We spent many days after that walk, excitedly discussing different aspects of Leh’s changing landscape and the remnant of the wall that had survived the ravages of time and developmental changes.

I extend condolences to his family. They are bearing the loss of a husband, a sibling, a father, father-in-law, a grandfather, and an uncle who has been an anchor for many decades. His passing is an irreparable loss to Ladakh, Jammu and Kashmir as well as the country as a whole including all the students, scholars and researchers with whom he spent his, experience, time and energy generously. He served as a historian and a torchbearer of knowledge and scholarship with his prodigious writing that documented historical events as well as everyday changes that continue to take place in Ladakh as well as Jammu and Kashmir.

His passing is also a deeply personal loss for me. He was a very close friend and we used to spend hours discussing different ideas and books. In fact, he was the one who picked the name Stawa for the magazine from a list of potential names we had compiled. He reasoned, “It is important our youth learn the importance of perspective…”

By Sunetro Ghosal

I sat on an ice block cushioned with a Lokpa (goatskin fleece) and sipped hot tea. Portraits of Ladakh’s birds and mammals taken by local photographers were displayed on the ice walls. This unique space also had displays of metal products such as intricately designed pots and brass spoons from Chilling village.

The centrepiece was a snow leopard made from ice sitting on an ice pedestal in the middle of the ice café on the bank of the frozen Zangskar river. This space was a geometrical functional structure made completely from ice blocks. It had interactive spaces designed for a café along with exhibition spaces, which provided relief in the barren land.

This rugged river-bank is punctuated by a highway that leads to Zangskar valley. People rarely visit this area on cold wintry days. However, it has served as a ‘home’ to numerous Ladakhi artists between December 2021 and February 2022.

Hundreds of ice blocks were harvested from the frozen Zangskar river and used to create this structure. This is the result of the vision and hard work of Kangsing – Snow and Ice Sculpture Association of Ladakh. The members of this association are young Ladakhi artists practicing different art-forms such as contemporary sculpture, ceramics, painting, graphic design and traditional sculpture.

The association promotes snow and ice sculpture art in Ladakh, which can help boost winter tourism. Tsering Gyurmet, the President of Kangsing said that the people of Ladakh are fortunate to have ice and snow during winters. “Ladakh’s winter is cold and harsh, but we shouldn’t dread the winters. In fact, the cold winter months are a good opportunity to experiment and create new experiences. In our case, we have used ice to create an ice café,” he said.

The founding members of the Kangsing team include Chemat Dorjey, Tsering Gyurmet, Tashi Namgyal and Stanzin Nurboo. It was formed in 2018 to represent India at the International Ice Festival at Harbin, Beijing. During the event, they produced massive ice and snow sculptures of a Chorten (Stupa) and a yak and received recognition at the event.

Once they returned to Ladakh, they created several smaller ice sculptures in Leh bazaar while participating in events such as the Zanskar Winter Sports and Youth Festival 2021. They also experimented with small scale ice farming from the Indus. A part of this process was included in the form of a multimedia presentation during an exhibition called ‘How Much Water is Enough Water’ curated by Tsering Motup Siddho in 2019 at Ladakh Arts and Media Organisation, Leh (LAMO). They have expanded their experiments since. This winter they created an ice café structure through a workshop with more than 20 local artists. The workshop took place from 23 December 2021 to 10 February 2022. The Ice and Snow Sculpture Festival was then opened to the public from 11 to 18 February, 2022.

Chemat Dorjey, founding member and Secretary of Kangsing explained the reasons they undertook this task. “Many young artists in Ladakh are not employed full time and this provided them with an opportunity to come together on one platform to create artworks from ice—a medium that is easily available in Ladakh. The idea was to promote winter tourism and exhibit the skills of these artists. In addition, the workshop helped create awareness about climate change. In the past, winters were extremely cold with an abundance of snow. However, over the last few years, the winters have become warmer and there is little or no snow.”

Tashi Namgyal is a painter by profession and a founding member of the association. He said that it was challenging to work with ice. A team of porters from Zangskar and members of Kangsing cut ice blocks from the Indus. Initially they used sophisticated machines but they soon realised that the chainsaw was the only effective tool that worked for this task. They faced many challenges including constant breakdowns. “Nature is unforgiving. The ice blocks used for this project were bound to melt. The natural phenomenon of the water freezing to solid ice and then melting as it got warmer is natural,” he added. He explained that witnessing art using natural materials like ice shows the intangibility of nature. He felt that this project has the potential to create new opportunities for the people of Ladakh in the future.

Stanzin Motup, a traditional sculptor, was new to Kangsing. He worked with a large team for the first time and found the experience to be rewarding. He said, “Sculpture made out of ice, sends a very strong message about the impacts of climate change. The ice blocks used for the workshop are sustainable and a zero carbon emission material as the ice blocks were taken from the river and later melted back into it.”

Similarly, another new member, Phuntsog Namgyal stated that though he has worked with traditional art for many years, it was a new experience to sculpt with ice. In comparison to sculpting with clay, sculpting with ice had its own challenges. The task of transporting ice blocks from the riverbank to the site was difficult and labour-intensive. The most beneficial and wholesome experience was the process of exchanging ideas, experimentation with methods and the need for better understanding to work as a team. His fellow artist, Stanzin Gyalson also mentioned that learning the techniques of ice sculpting from senior sculptors was fulfilling. Initially, he thought the work was difficult but realised that it was relatively easy once he started working.

Like these artists, Tsering Youdol, a painter by profession and the only female member of Kangsing said that the workshop was a learning experience for her as it was the first time that she was working with ice. She hopes to work on bigger projects with ice in the future and urges more women to join Kangsing. She said, “I did not face any problems as the only woman in the team. I learnt a lot from the other members and feel that my experience will encourage more women artists to explore such collaborations in the future.”

Stanzin Nurboo, a traditional sculptor and Treasurer at Kangsing, explained that experiencing the cold winter months marked a changing phase in his life. He learnt the importance of coping with harsh climatic conditions and endured many challenges. He had previously participated in the Ice Festival at Harbin, Beijing.

Chemat explained, “We need to have bigger events in the future to promote winter tourism in Ladakh. Schools are closed during the winter and interested students can be trained to work with ice,” He added that voices of local communities are very important to address issues such as climate change. “We need to bring local communities together with glaciologists and scientists to create a more wholesome understanding of issues related to climate change. This could lead to development of new methods to conserve water and natural resources.”

This was echoed by Stanzin Wangail, a member of Kangsing, who explained that parents of students who learn art from him are very supportive and wanted their children to learn ice sculpture. “However, they were not able to participate this year due to COVID-19 and the extreme weather conditions at the site. I hope to conduct workshops for them next year,” he added.

Chemat envisions that in the coming years this event can take place at the national and as international level by inviting artists from outside the region. It could be in the form of an ice carnival that would include ice sculpture competition, snow sculpture competition, training workshops and various events for students and the public. This will help foster teamwork and promote art. It will also enhance Ladakh’s winter tourism festival calendar and generate monetary benefits for artists.
In 2022, a large number of people visited the café once the exhibition was opened for the public. “People wanted to experience the ice café before it melts. The most interesting thing was the surprise and satisfaction that people experienced. In a way, our work helped overcome the barrier of cold temperatures in the winter months. This was rewarding,” Chemat added.

I watched many young adults using the exquisite backdrop of the café for their social media videos. Similarly, many college students used it to take photographs, which helped make the café very popular online.

Tundup Dorjay, member of Kangsing, who stressed on the need to have organisers for such an event, “We were able to organise this workshop in 2021-22 with support from Dr. Norden Odzer, Stanzin Dawa and Stanzin Wangtak, who helped us with a number of tasks including logistics and event management. This allowed us to focus on our work at the site.”

Stanzin Dawa, an entrepreneur, spoke on the importance of being sustainable and financially independent. “The work of the Kangsing team is a first-of-its-kind in India. It was featured in The Week, covered in French media and included in the list of tourist destinations by the Ministry of Tourism, Government of India.” He envisions that an international conference can be held in Ladakh around this theme and that such a festival can help generate revenue during winter months when economic activities slow down especially in the wake of the pandemic.

The Hon’ble Lieutenant Governor of Ladakh, R. K. Mathur inaugurated the festival and visited the ice café. The event was collectively funded by Ladakh Police, Leh, District Commissioner, Leh, Tourism Department, Leh and various independent stakeholders including the Contractor Union and the Hotel and Guest House Association, Leh. The initial project outlay was for Rs 65 lakh (Rs 6.5 million). In the end, they were able to generate Rs. 13.5 lakh (Rs 1.35 million) for the workshop and festival. In addition, the Tourism Department paid an honorarium of about Rs. 5,000 to each artist. The UT Administration of Ladakh has expressed interest in collaborating to organise a similar workshop next year.

Text by Dr. Rigzin Chodon

Photograph by Samten Gurmet

Dr. Rigzin Chodon is an independent research consultant based in Leh.

Noor Jahan and Wajeeda Tabassum graduated in commerce and their families wanted them to pursue a career in the corporate sector. Noor Jahan explained, “I was not happy with what I was studying at college and was not really interested. My family wanted me to study commerce, take a job in a bank or pursue an MBA degree. I felt like I was wasting time.”

Noor Jahan returned to Leh after completing her graduation. While walking through Leh’s old town neighbourhood she noticed some people working on the conservation of Chamba Lakhang. She was intrigued and approached them for a short chat. After returning to Delhi, she started reading about architectural conservation and learnt about the possibility of pursuing a post graduate degree in this field. At the time, Wajeeda was completing her Master’s in Sociology in Delhi. Noor Jahan told her about what she had learnt about conservation, which got Wajeeda interested too. “During our research on conservation we learnt that there is a lot of scope in this field,” added Noor Jahan.

They found relevant courses at two institutes: National Museum Institute and Delhi Institute of Heritage Research and Management (DIHRM). The National Museum Institute course required graduation in history, design, and an art-related background. The DIHRM course was open to people with different backgrounds. Soon, Noor Jahan and Wajeeda enrolled for a Master’s in Conservation at DIHRM after clearing their entrance examination.

After attending the theory class for the first year, they had to do an internship. Generally, students from DIHRM intern in Delhi where the institute collaborates with the Indian National Trust for Art and Cultural Heritage (INTACH). However, Noor and Wajeeda opted to do their internship in Ladakh with Himalayan Cultural Heritage Foundation (HCHF). “We got in touch with Dr Sonam Wangchok, the Founder Secretary of HCHF and he was very supportive. We got an opportunity to work on three projects for our internship. Dr Wangchok suggested we intern with the restoration work of the Chorten in Shey, which was underway at the time,” said Noor Jahan.

While working on the restoration of the Chorten, they met people from different walks of life, which expanded their understanding of the field. As part of the internship, they also helped document rock sculptures in and around Leh. In addition, they also worked on wall painting conservation in Nubra with a team from the Czech Republic. “We were very happy as we got to work on what we had studied in class. It was a very good experience and we learnt many basic aspects of wall painting conservation. The internship with HCHF gave us a lot of experience. We also became aware of the vast scope of art conservation in Ladakh,” explained Noor Jahan.

After completing their masters, they got in touch with wall painting conservator and a member of the firm, Art Conservation Solution (ACS), Sree Kumar who has been working in Ladakh on wall painting conservation. That year, ASC had a project in Igoo and Sumda Chun, which Noor and Wajeeda were able to join. This was their first wall painting conservation project. “We were so excited with the work and learnt more about wall painting conservation. We had intended to volunteer but they ended up paying us,” said Noor Jahan. Later that summer, the second phase of the work in Nubra by the team from Czech Republic also started. “We joined them once again but after working with ACS we saw many differences in how they work and this raised many questions. The team from the Czech Republic engaged in extensive retouching. So, if a painting is lost, they would recreate it,” recalled Noor Jahan.

In September that year, a firm called Heritage Preservation Attire from Chandigarh called them to work on a conservation project at the Golden Temple in Amritsar. This was their first experience in working with a lime base painting, which helped broaden their expertise. “These experiences have broadened our knowledge and skills in conservation,” explained Wajeeda. By this time, they had enrolled for a PhD as they had become interested in exploring different aspects including materials, techniques, colours etc of wall painting and artefacts. “During project work we do not get time to study details of the wall paintings. It is very important to understand the work before starting the restoration process. Otherwise, you may end up adding new things to an old painting,” said Noor Jahan.

They continued working on various such projects. They had also started discussing the idea of establishing an independent entity to work with heritage conservation. “In 2017, we were discussing the possibility of starting Shesrig Ladakh. One day, I was sitting in a café in Leh bazaar and the Masjid Sharif had just been dismantled for restoration. I saw this house (Choskor house) and thought it would be ideal for our work. That evening, I called Wajeeda and told her about this house. Early the next morning, we explored this old house and imagined that it could be developed as a working studio for conservation of artefacts,” explained Noor Jahan. They got in touch with owner of the house and started restoring it using their scholarship money. Later, Achi Association helped restore the interiors of the house. The Shesrig Ladakh conservation studio will open in May 2022 in the 200-year-old Choskhor house in Leh.

The main objective of establishing Shesrig Ladakhis to make art conservation more sustainable in Ladakh and contribute to Ladakhi society. “We could easily have taken a job outside or even in Ladakh, but after we chose this field we decided to work in and for Ladakh. This work has kept us connected with Ladakh and helps us contribute to the conservation of its rich heritage. We are part of the local community and must contribute back to society. I can’t even think of working outside Ladakh. Another aim is to make this field sustainable because many conservationists work in Ladakh on a project basis and it is seasonal. We want to make this field active throughout the year as a lot of conservation work needs to be done in Ladakh,” added Noor.

Shesrig Ladakh is also making an effort to engage local youth in conservation to help them understand the field. “There are many skilled youngsters, especially girls, and we are trying to give them exposure. Studying about conservation is important. Even if someone has not studied conservation but has the necessary skills and interest in conservation, we have a responsibility to provide them with training and exposure. If I can educate someone about heritage then that person can educate others and help expand the chain of learning about heritage. As of now we are at the initial stage and it will take time for this idea to grow. There will be struggles along the way,” expressed Noor.

She explained that establishing the studio is important. “We have to work on the site for wall paintings but there are many artefacts that can be brought to one place for restoration. Many people can also be engaged in this work. Right now, two girls are freelancing with us. We cannot give them a full-time job yet. When the studio is functional, we could give them full time work and engage others,” said Noor.

They have also faced many challenges. One of the main challenges at sites is accessibility. Wajeeda explained, “Working in Ladakh is one of the best experiences I have ever had but it comes with many challenges. The remoteness of various sites and the lack of expertise in the field are big challenges.” Many old monasteries and structures are located in isolated sites and it is difficult to carry material and equipment to them. Conservation materials and supplies are often very heavy. “In 2020, we worked on the conservation of Chomo Phu, a 13^th Century temple in Disket, Nubra. It is a single room gonpa. There was no place for accommodation so we stayed in tents and had to improvise basic facilities. This is common for many sites. People are very supportive wherever we work. Ladakhis know the importance of conservation of old paintings and many people come forward to help,” added Noor.

Another challenge they face is the lack of systematic funding from the government. “There are funds for structural conservation but not for paintings within the structure or for the conservation of artefacts. It seems that the government is not able to support this work as most of our paintings and artefacts are religious in nature. We need to develop a sustainable model to support conservation work,” Noor said. She added that many times contractors carry our structural conservation work. “What would a general contractor know about conservation? They lack expertise and there is a danger of damaging these ancient structures and their heritage value. It is better not to do anything at all instead of destroying it,” worried Noor.

Wajeeda agreed and said, “Sometimes priceless heritage gets damaged even by professional conservators who may lack understanding of the condition and challenges in Ladakh, limited knowledge of techniques and materials or be aware of the long-term impacts of using incompatible material. This can cause irreparable and irreversible damage.”

Finally, they spoke of the need to have a heritage committee and the adoption of a heritage policy. “In Ladakh, this is regarded as a noble profession but everyone’s intentions are not clear. Sometimes people with good intentions can also cause harm. Similarly, when someone from outside Ladakh works on conservation, he or she may not know about many aspects of the painting unless he or she has studied them intensively. For example, in Karsha Gonpa, when experts were called for the conservation of wall paintings, they started to work but they were not able to bear the cold and took the wall painting to Lucknow. Many such things could happen unless we have someone regulating and overseeing conservation of our heritage. Similarly, we have also seen cases of artefact theft in the name of conservation. This is a big issue,” Noor stated. She added that a heritage policy guideline is required with a heritage committee to oversee conservation work. The heritage committee must verify the work of the conservationist. In addition, we need to have a dedicated person at the Hill Councils to look at matters related to heritage.

Wajeeda added, “We have seen a definitive increase in awareness of our cultural heritage but we have a long way to go. We should incorporate cultural heritage awareness in schools. In addition, museums in Ladakh should serve as educational institutions rather than tourist attractions. Museums can play a very important role in spreading awareness of our cultural and material heritage.”

By Kunzes Dolma

Kunzes Dolma is part of the editorial team at Stawa.