The story of Ladakh Pashmina: The authentic, sustainable cashmere. A film by Munmun Dhalaria. (Language: English and Ladakhi with English subtitles)
Unlike most days, folks in Lalung were jostling around with a sense of great urgency that morning. Life in this little village, high up in the Himalaya, is generally slow. But not today. It was hard to tell what the cause of this commotion was. I asked Sonam Chhering, my neighbor, what was going on.
‘The villagers are going to herd the yak from the pasture. The herd was last seen at Kibri, a large pasture at some distance from the village, by the ‘yakzi’, the yak herder. He came home running last evening and reported that one of the yaks had gone crazy!’, said Sonam as he rolled in laughter. People in these villages reared sheep, goat, donkeys, horses, and cows. But the most important animal was the yak, and that for several reasons. The sturdy yak is an excellent assistant in the fields, during farming. Yak wool and yak dung was a precious source of warmth in the extreme winter months. And a yak’s tail can fetch over ten thousand rupees in the local market, if it is spotless white! Takpa—another of our neighbors—had recently purchased a yak from a trader in Manali. This old yak had spent all his life posing for photographs with tourists. He was used to a life of being fed by his master; a far cry from a yak’s life in Spiti. Here, yaks are left free to wander the pastures for most of the year. This means that they roam in a herd searching for green grasses to feast on. Not used to such a hard life, this old fellow spent most days basking in the sun, even if he had to go hungry. He soon developed a nasty temper and would chase down any soul who dared cross his path. Yesterday, it was the yakzi’s turn: he literally had to make a run for his life. So, the men from the village were preparing to catch this old yak. It took the men of the village an entire day to catch the old yak. This old fellow was brought back to the village and tied inside a corral so that he doesn’t play any more mischief. From that day on, I could see this old fellow from my window. He would stare back at me and grind his teeth, as if in warning. In some days I grew used to hearing that ominous sound at practically any hour of the day or night.
One evening, as I reached the village I found everyone beaming with joy. ‘There’s a party today. Meat momos!’, exclaimed Sonam Chhering. Momos—steamed dumplings—are the most favorite dish in Spiti and are prepared only on special occasions. That evening the entire village gathered to feast on meat momos eaten along with spicy tomato chutney. Full to our hearts’ content we walked back to our homes, that moonlit night. As we reached our respective homes, I realised something was missing. ‘Where’s the old yak?’ I asked. ‘He was the meat in our momos!’ Sonam had a wicked smile. My stomach gave a little lurch. It felt as if the old fellow was grinding his teeth inside my belly.
Nestled amid the lofty Trans-himalayan mountains, Changthang is a unique terrain where climate and topography play a crucial role in the sustenance of local communities. The region consists of wide wetlands and giant mountains which offer indispensable ecosystem services and safeguard our water and food security. Many wetlands in Changthang are located at a higher altitude and are fed by glaciers and snow from the surrounding mountains. The high-altitude wetlands in my region contribute significantly to the downstream landscape productivity and form a unique ecosystem for floral and faunal diversity.
The nomadic pastoral communities composed of distinct groups located at Rupsho, Kharnak and Korzokh rear a variety of livestock such as goat (rama), sheep (luk), horses (ta), yaks, and donkeys (bhungpa) which supports them in all aspects of their lives. The Changpa shepherds are skillful in tending their herds; navigating steppe grasslands, accessing fertile pastures, breeding resilient animals, caring for livestock, and preventing diseases. When there’s less grass in the pastures or the livestock are not able to graze due to excessive snowfall, they provide the cattle with fodder they have stocked months before to avoid weakness and starvation. It is precisely the efforts of the local herders and the nutritious resources in the cold arid land that the livestock we breed gives the finest fiber.
Ladakh has a highly diverse textile tradition that reflects its physical, socio-cultural, and environmental features. The herd provides different kinds of fiber: Khullu or Sitpa from Yak wool, Ral from Goat hair or Sheep wool, and Lena (Pashmina) from the underbelly of Changthangi goat. The wool is sheared from the livestock around early Spring or before lambing season using a wooden/metallic comb. It takes about 2-3 hours to shear wool from a single sheep and since it requires physical strength to hold a sheep, goat or yak to shear, it is usually men who do the work while women clean and sort the wool to remove any impurities. Once the wool is collected, it is laid on the sheet and beaten with a wooden stick to remove dust, dry grasses, and other impurities. It is then washed, dried, and then hand spun with a traditional spindle called “Phang” – thin yarns are made for weaving while slightly thicker and knottier yarns can be used for knitting. From elaborately patterned garments for the nobility to simple home-spun garments from local fibers, a range of garments are processed and procured in Changthang. The local fibers found in Changthang are used for various purposes; Yak wool and goat/sheep wool are primarily used for self-consumption while Pashmina (Lena) is often traded. The high altitude and the intense cold of Changthang serve a good purpose for the growth of the fine luxury fiber Pashmina. Due to its softness, elegance, and warmth, it is one of the most coveted fibers and fetches the highest price.
Weaving is an ancient craft and Changpas are reminiscent of the time when our ancestors wore clothes made up of animal skin. Due to freezing weather, animal skins are still used for various garments, quilts, and mattresses. The rich tradition of textiles came into being when our ancestors learned how to spin, make yarn, and weave. Wool and fiber are an integral part of the nomadic culture as Changpas reside in the traditional tents called Rebo made of Sitpa (Yak wool). Rebos are very functional and aptly suited for the nomadic lifestyle – as the nomads migrate in search of better pastures for their herd, the use of Rebo comes in handy for them.
“Rebos are very functional and aptly suited for the nomadic lifestyle – as the nomads migrate in search of better pastures for their herd, the use of Rebo comes in handy for them.”
Making Rebos are extremely labor-intensive as it is handspun and handwoven and a group of nomads makes it collectively. Rebos are also precious family assets and are passed down from one generation to another but these days the use of canvas tents is also becoming popular. Handcrafting has great significance in Changpa tradition, it is a skill that everyone inherits and proves useful in resource-starved land like ours. Weaving and knitting are so economical and wholly self-sufficient – we knit sweaters, socks, hats, and mufflers, and weave mattresses, quilts, saddles, and even containers for foodstuffs. Imagine having to buy all these!
Even the traditional clothes we wear Gos made up of fabric called Snambus. All of which are handwoven from scratch! When I think about the olden tradition of Changpas – whether it is sustainable grazing of the livestock, food habits, lifestyle, or the practices of spinning, and weaving I realize how self-sufficient and environment-friendly the whole system is. However, the practices around local fiber and cloth making are undergoing changes. Machine-made fabrics and ready-made clothes are easily procurable from the markets and one doesn’t necessarily have to make everything from scratch like in olden times. Although a great variety of wool and fibers are found in Changthang, there’s relatively little expertise when it comes to processing these fibers and adding value to them. Kashmiri artisans are way more known for their skills in handicrafts and if this gap can be fulfilled locally, the fiber value chain will be complete in Changthang itself.
Clothes and identity are closely related: traditional clothes of a region reveal a lot about its geography, physical environment, climatic conditions, and cultural practices. The high altitude and cold weather conditions in Spiti have led to distinct clothing attributes of its people. Since most of the families are agro-pastoralists, the livestock people breed gives different kinds of wool like yak wool, sheep wool, and goat and that forms the natural source for most of the attire worn by the people. In the olden times, people wove handcrafted attires and ornaments from scratch but with increasing access to market and trade, wide varieties of fabrics and garments are available and the clothes designs are adapted with time. Let us share about some of the traditional clothes of the region:
1. Reygoi or Ghoey
Ghoey is a thick full-length robe worn by Spitian men. In the olden days, men would wear Ghoey made up of woolen material but with time, robes of thin fabric like cotton also became popular which is called Rey (thin cloth) ghoey (to be worn). The style of the robe resembles the Mongolian robe which overlaps on the right side and is buttoned from the left shoulder. Men usually wear a thin shirt or plain trousers to pair with it and the robe is finally secured by a wide belt around the waist made up of woven threads called Keera. These robes come in neutral shades of brown, maroon, dark blue, and black. With changing times, access to fabrics like silk and velvet has increased so a Ghoey can also be made up of silk, velvet, and other multicolored synthetic fabrics.
2. Sulma
Sulma is a long voluminous traditional gown worn by Spitian women. It has a round neck and long sleeves. The dress flares downwards with multiple pleats which is why it is called Sulma which means; to gather, to fold, to fold into pleats. A thin undershirt is worn underneath and the Sulma is tied with a waist belt called Keera. The dress is fairly wide around the leg, making it comfortable for walking or working in the fields.
3. Bhal Sutan
Sutan is woolen or cotton trousers worn both by men and women in Spiti. It is made up of thick woolen fabric called “Nimpu” procured from the local sheep hair. The fabric is woven on a backstrap loom or foot loom, which can then be stitched into trousers of the desired style. Nimpu Sutan or bhal Sutan (woolen pants) is primarily worn under Sulma by women and under Reygoi by men. With changing times, Spitian women popularly wear it with a matching Salwaar or Suit.
4. Lokpa
Lokpa is a thick cloak-like garment worn by women. It is hand-strewn with sheep skin turned upside down with elaborate woven designs on the front. The local name Lokpa (meaning: to turn over) is reflective of the intricate process with which a seamstress makes it. It is extremely warm and is perfect for harsh weather conditions. The thickness of the garment also cushions the wearer’s back while carrying a heavy load on the back like firewood or fodder for livestock. Sometimes, newborn babies or even lamb kids are wrapped in the garment to provide warmth and comfort.
5. Lingzey
Lingzey is a traditional handwoven shawl worn by women on the back. It is one of the most vibrant and elegantly designed shawls woven by women on the loom and comes in a wide variety of colors and patterns. The base color can be red, white, or black where elaborate symbolic geometrical designs are handwoven. Motifs inspired by nature are common like local flora or fauna or religious motifs like stupa and swastika (to protect the wearer from evil spirits) or motifs of precious stones. Lingzey is worn during special occasions like marriage, ceremonies, festivals, rituals, or while visiting Rinpoches.
6. Tsadar
Tsadar is a plain woolen shawl worn by women on a daily basis. It is thin, light weighted compared to Lokpa, and is woven on a handloom called Khaddi. It is made up of goat or sheep wool and is usually found in toned neutral colors like beige, grey, off -white and black. It is the most functional piece of clothing and can be worn over Sulma or even drape babies in it. In the olden days, it was said that women were not allowed to go out bareback, wearing a Tsadar symbolizes one’s respect for the person you are visiting.
“Since most of the families are agro-pastoralists, the livestock people breed gives different kinds of wool like yak wool, sheep wool, and goat and that forms the natural source for most of the attire worn by the people.”
7. Tiwi
Tiwi is worn both by men and women. Traditionally, Nambu (yak wool) is the base fabric with which it is made and has goat or sheep skin lined underneath. Cotton or wool fabric is sewn inside for warmth with matching silk brocade. Golden or silver zari designs or threadwork can be supplemented depending on the need.
8. Lham
Lham refers to footwear worn by people in the high Himalayan region or more suitably to the boots worn in the nomadic region. Originally it was made up of yak hides but with time, it is adapted to canvas, jute, or cloth material. Lhams are decorated with rich embroidery and exquisite designs of dragons or snakeheads. The material, color, and fabrics used to make Lham showcase the craftsmanship of the creator. Men’s Lham is knee length and comes in handy while treading snowy mountains. It is worn with Ghoey-shan (Silk robe) by men and women wear a slightly smaller frame with Sulma. The usage of Lham has gone out of daily use and is now worn only during festivals or special occasions.
The garment and material used to make the traditional attire of Spiti symbolize the optimum use of local resources and fibers available regionally. During festivals and special occasions, this is adorned with elaborate pieces of jewelry like the vibrant turquoise Perak, the pearl-made Uldik, the Silver Docha, Dhikra (brooch), Khinyur, and Pitsup. Our traditional dress represents close cultural affinity with the Western part of Tibet and forms a big part of our cultural heritage.
In the higher Himalayan region, weaving is an ancient craft and forms an integral part of people’s lives. In Lahaul, weaving signifies a retreat into slower, simpler times amid icy cold weather when the farming works are at its lowest. There’s a saying in local folklore attributing weaving as visual art that reflects stories about people, their communities, and their place in the universe. It symbolizes the value of creation, interconnectedness, and rejuvenation. Weaving requires profound discipline and dexterity to untie complexities; it involves crossing two threads the warp and the weft, one vertical, and one horizontal, one stretched tight, the other intertwining the first. To produce a textile, the two threads need to be bound together otherwise, the weaving work will remain fragile. Hence in ancient Buddhist belief, a weaver is akin to a problem solver, someone who is adept at bridging silos and bringing greater connectedness.
Weaving is a traditional skill that’s passed down through generations and is practiced with great vigor in our village. Of the many products that are woven, Tsug-den (Tibetan rug) weaving remains the most popular with its elegant design and high pile, plush feel. In our village, the handwoven woollen carpets are called Tsug-thu or Tuk-tuk in villages around the Darcha side in Lahaul. Tsug-dens are unique handwoven carpets, that are woven on a backstrap loom called “Khaddi”. It is an extremely slow, time-consuming process, that involves a lot of hard work as each bit of the work is done manually – from livestock herding to wool shearing to cleaning, carding, spinning, and yarn making and finally weaving, the process can stretch up to a year.
Most families still keep livestock and the wool is shorn around March or April month. Wool from a single sheep is sufficient to make one pair of Tsug-den. It is then sorted and cleaned to remove any impurities, and further processing of wool is done in Shamshi in Kullu valley in Himachal. We take wool gunny bags in bulk and get them carded and de-haired before we bring them back for spinning and yarn making.
Spinning is done mostly during winter and much like agriculture, it is collaborative work involving a group of women. Wood-made traditional spindles called “Phang’‘ are used for spinning and great care is taken to get consistent, smooth yarn. The base of the weaving is done with cotton threads on a metallic or wooden loom Khaddi. The handspun woollen yarns are weaved in a knotting system where one thread is interwoven with the other on a loom. Once a row of knots is complete, a rod is hammered against it to tighten the row below. A weaver uses the blueprint of a woven carpet to weave complex designs and to ensure accurate shape, size, and alignment of the carpet. Black, white and beige sheep wool is used for tsug-den while the rare white yak hair is used for Challi (woolen quilt).
Motif of Snow Lion and Khorlo - a traditional design on a Tsugden
The elaborate designs and motifs on the carpet are inspired by lives in the higher mountains of Tibet and often nostalgically evoke themes of nature and the environment. Motifs of birds, flowers, and mythical animals are quite common- dandelions, native birds, Druk (sky dragon), tiger, ibex, leopards, snow lions, and yaks can be seen beautifully woven on the carpets along with motifs that have special religious, cultural significance like the mandala, four elements of nature (earth, fire, water, space), the Buddha’s vajra, Swastika and depiction of the precious stones Dzi and Gau (amulet). The motifs on the carpet are not mere designs but have larger symbolic meanings to it for eg: the depiction of the crane motif on Tsug-den symbolizes good luck, Yak motifs are reminiscent of nomadic life, dandelions, birds, and clouds depict one’s closeness to nature, the vajra is symbolic of Buddha’s enlightenment, tiger stripes symbolizes one’s prestige and wealth, while snow lion and sky dragons represent mythical creature from traditional folklore and phoenix is a sign of auspiciousness.
“There’s a saying in local folklore attributing weaving as visual art that reflects stories about people, their communities, and their place in the universe. It symbolizes the value of creation, interconnectedness, and rejuvenation.”
Most families in Lahaul and other higher Himalayan regions own simple domestically produced Tsug-dens and it remains one of the most functional pieces of the item which comes in really handy during harsh winters. The usage of natural fiber and natural vegetable dyes also enhances the overall aesthetics of Tsug-den and it is one of the practical pieces of a garment whose luster, and sheen increases over the years with usage. One of the most appealing characteristics of the Tsug-den-making process is that it is the result of resource utilization in the most natural way. The entire carpet is handspun, hand-carded, naturally dyed, and handwoven where nothing goes waste and the final product lasts for decades, some even passed down to generations. One of the greatest wealth a woman can inherit from her parents is the traditional handwoven carpets, rugs, and quilts along with handwoven shawls. Weaving is not just a craft, it holds ample of material, and cultural value and the artwork on woven Tsug-den is symbolic of values, beliefs, and mysticism beyond our comprehension.
Handloom and handicraft are an age-old tradition in Kinnaur (H.P) and have their roots in the ancient trade routes. The intricate designs and colorful patterns differentiate Kinnauri handcrafted shawls- making them a much-coveted textile product in India. However, the bulk of its history, symbolism, and contemporary relevance remains obscure. A history of textile production reveals interesting facts about the local environment, different modes of living, and cultural exchange. The Silk Road is the most famous trade route dating back five thousand years. Another lesser-known trade route connecting India, Tibet, China, and Central Asia is called the “wool road” which passes through Kinnaur and Kullu in Himachal Pradesh. The strategic location of Kinnauri weaving communities settled along the trade route inspired many weaving traditions across different states as well as took cultural inspiration from their trading affairs. Some of the most famous motifs and designs on the Kinnauri shawl bear a resemblance to Central Asian designs. The journey of wool trade and weaving traditions was truly iconic and drastically changed the destiny of the Himachali textile trade. Today, Himachali handloom stands amongst the foremost contributors of state revenue along with tourism and agriculture.
Growing up in Kinnaur, I saw my elders weave, knit, spin, and make yarn. Most women and young girls in my village knew how to weave and they owned the traditional weaving machine called “Khaddi”. Wool weaving and handicraft became indigenous to the region because of the cold weather conditions and women picked up the skill and nurtured it passionately. Most of the weaving, yarn-making, spinning, and knitting work happens during winter and the process is more collaborative. Since women made garments for self-consumption, it is common for one or two artisanal families to work together especially if it is a large-sized product like a carpet or a woolen quilt. I have always been passionate about handicrafts and after finishing my higher studies (MBA), the zeal was renewed all over again. I observed that although the women of my village – Labrang in Pooh tehsil of Kinnaur are skilled artisans, their products were used only locally within different villages of Kinnaur. There was no handicraft center in our village and given the difficult terrain, the market remains inaccessible to us.
I took a leap of faith and started “Sheep Of Himalaya” in 2019 with just two artisans from my village. The prime motive was to bring some visibility to Kinnauri handcraft on an international level and showcase regional craftsmanship.
Agriculture and cultivation of apples in our village orchards are primary vocations for most people but many women still rely on handicrafts as a secondary occupation to earn for themselves. When I broached the idea of building a clothing brand showcasing our traditional attire, there was a bit of reluctance from many artisans for they feared uncertainties. I took a leap of faith and started “Sheep Of Himalaya” in 2019 with just two artisans from my village. The prime motive was to bring some visibility to Kinnauri handcraft on an international level and showcase regional craftsmanship. While the artisans would weave mufflers, stoles, and shawls with vibrant Kinnauri designs and knit sweaters and socks, I would find market avenues for us. For me, the process proved a bit challenging as there were no established Kinnauri brands and our products were often mistaken for Kulluvi products which have better brand visibility. I took to social media to build a unique handicraft brand for Kinnaur and to connect with people who appreciate the labor of love.
Over the years, the enterprise found its feet as more artisans joined us in our journey from neighboring villages like Spillow and Kanam. We are now a proud all-women’s team with twenty-five artisans who are involved in the handcrafted and handloom business during our spare time. Kinnauri handicrafts and handwoven attire require dexterity that can be perfected only through patience and meticulous care while weaving.
To make a shawl, each thread is carefully pulled through the reed (part of the weaving loom that resembles a comb) and installed on a loom that forms the base for an entire textile to be woven. It is one of the most complex and laborious processes that an artisan undertakes. Given the complexity of designs, it can take up to three months to finish a shawl and it can cost around twenty-five thousand rupees for a single shawl. Widely known for their intricacy and finesse, Kinnauri shawls are unique and reflect indigenous designs. We use five key colors to design our attires – red, white, yellow, green, and blue which symbolize five elements of nature- earth, water, fire, air, and space. The elaborate geometrical and floral designs have strong symbolism and many of the motifs woven have religious significance like the representation of stupas in the border design of a shawl. Since many families are into livestock rearing, raw wools are sheared locally from goats and sheep for making yarn and weaving but in recent times, we have also started procuring Angora and Merino wool from Ludhiana.
Balzanu Pona or Pullans (grass slippers) is another traditional wear that is slowly disappearing from daily use and in fact, there’s only one artisan left in my village who can skillfully make it from scratch! The footwear is made out of fibers procured from the bark of wild bushes. The upper portion of the Pullan is handknitted with goat wool and is adorned with colorful patterns while the lower portion is made of hemp or Bhang fiber (Cannabis). We make all kinds of traditional wear including Kinnauri shawls, stoles, mufflers, sweaters, Pulla (socks), and Kinnauri topi (hats). It didn’t take us long to sell products online via Instagram/Facebook and soon we were getting international orders! We further expanded our product range and started making children’s wear, cushion covers, diary covers, and pouches – all while retaining our unique Kinnauri designs.
All the women artisans who are associated with us rely primarily on their traditional looms and work from their homes which at times, proves a bit challenging as they have to juggle agricultural work, and domestic works at home and are able to undertake handicraft works only during their spare time. I have been pleading with the H.P handicraft and handloom department in Shimla to open a handcraft center in Kinnaur so that it is easier for weavers and other artisans to organize for a mutually exclusive vision, gain training, exposure, procure raw materials, and boost the entire value chain. We have capable and hardworking artisans who are passionate about their work and with the right market opportunity and assistance from the government, they will soar high.
I was born in Hango (11,500 ft) which is a remote village in the Hangrang valley of Kinnaur. I am 72 years old and have spent my life in this village as an agro-pastoral farmer. Agriculture is very important to us. When I look back, I now realise that some of my most treasured memories of my village are related to agriculture and food. One of my favourite and most vivid childhood memories is from the time chulli (apricot) season arrived. Our village did not have any chulli trees, so our elders would go to the nearby village of Leo and get chulli for us. When they arrived, all the children of the village would run to the common ground to grab as much as possible in our little hands. Women would also find time during the day to enjoy chulli with each other under the winter sun. Relishing chulli was a communal affair. The seeds were saved to make prized chulli oil (750 ml for INR 2000/ USD 27).
My other happiest memories are of the festivities and celebrations we had after the harvest. Until a few years back, we had an isolated winter in Hango. So we had to work really hard during the summers to ensure we had enough grains to survive the harsh winters. After gruelling work in the short summer season, the celebrations were especially sweet. Our harvest back then was of barley, potatoes, black peas and cheena/chize (local name). Cheena & barley were used to make flour for thukpa (soups) and salma (local bread). During the festivities we would make various dishes like tolopa, chulipanting (sweet apricot). Communally preparing and eating added exponentially to the taste of these dishes.
Barley was and continues to be used for making local alcohol like chhang and arak. No one, now, grows cheena. The seeds are also very hard to come by. It has completely vanished. Black peas & barley cultivation has also reduced and mainly taken over by the cash crops like green peas, apple, cauliflower etc. Due to increase in connectivity with the outside world, wheat and rice which were only heard of back in my days, have now become staple food. Salma, tolopa, chulipanting etc which were favorites of all age groups are now hardly prepared.
With our generation most of the traditional dishes are also fading away. I am hoping that we can slowly shift back to our traditional crops, as they grow best in our landscape, with focus on apricots for better economic gains. This way we will be able to ensure sustainable growth from agriculture.
“Ney yotna chukpo sam, nor yotna mak”
“Those who have barley are rich, not the ones with money”
Spitian Proverb, Anonymous
Ever since my childhood days, I was very curious to know about the agricultural practices of Spiti valley – traditional crops we grow and how farming happens in a cold Himalayan desert. Like any Spitian youngster growing up I used to help my family with agricultural works whenever I am at home for holidays or during the peak harvesting season but I never got the opportunity to help them for the whole season. But last year, due to an ongoing pandemic, when I came home, I realized it was a good opportunity for me to understand agricultural practices first hand. I helped my family through whole process right from scattering ashes in the snow covered fields to prepare the field for ploughing to cleaning dried-up water canals before harvest season to helping during peak season of ploughing and harvesting. I also wanted to learn about the history of agriculture in Spiti valley and the elders in my family shared some interesting insights with me.
Traditionally, the people living in this valley grew barley and black peas for sustenance. They used barley grains to make Sampa (flour) or Arak (traditional alcohol). They also used barley and black peas to barter it with traders from Changthang who in turn would give Lena (Pashmina) and Khullu (Yak wool) in the 1960s however, things started to change in the valley. People started growing cash crops like green peas and potatoes as access to outside markets improved due to development of key roadways. Now, barley and black peas are grown only for self-consumption and are only a small share of the total agricultural production.
Agriculture in Spiti lasts only for six months. It’s the most crucial time for all the farmers. Although the sowing season starts only in April, the preparations start months before. The seeds are either procured or developed and stored safely during the winters. When the snow first melts around mid-April, the farmers plough their fields with the best resource they have – Yak or a pair of Dzo and seeds are scattered by hand, but these days people use tractors, ploughing machines and even tillers are used. Ploughing the field is a two person job, but sometimes the whole family can be seen in the fields helping out the parents. In Spiti, one’s family, relatives and friends are one’s greatest resources. Farming is very communal in nature. Everyone helps each other and sometimes even 3-4 families work collectively.
Photo: Lobzang Tandup
The system of communal farming helps ease the burden of marginal farmers who do not own Yak – they collaborate with Khangchen households (Zamindar family), borrow Yak for ploughing the field and in turn repay through their labour. Yaks are an effective but an expensive farming asset and not everyone can afford to buy and maintain them. The system works because it is based on a reciprocal relationship between Khang-chen (Big Zamindar) and Khang-chung (Small farmers) households and resource and labour are shared communally. Sometimes, the members of the Khang-chen household lend a piece of land for a few years to the Khang-chung household for farming. They do not have to necessarily repay through capital but the Khang-chung family can repay the benevolence through their labour works in the Khang-chen family – for instance, they can help the Khang-chen family during ploughing and harvesting season. This system is called “Shey” in Spitian.
The relationship between people, wildlife and nature go beyond utilitarian aspects. It is heavily influenced by cultural values and local practices around it. For instance, many Spitian households have unique names for their agricultural land which is a helpful marker of identification of one’s land and also carries meaningful ecological symbolism: “Chup- ja” (water-bird) is named for agricultural lands that resemble the shape of long-necked water cranes. “Ti-rik” is named for lands that resembles local barley-flour delicacy, “Dorgya-ma” is named for agricultural lands which is full of stones or pebbles owing to its hilly terrain, “Yur-yok” is referred to lands located beneath a water canal and “Phe-kak” (meaning half in Spitian) is often given to agricultural lands of “Khang-chung” families (small farmers) who gain their land after ancestral subdivision from Khang-chen family (big zamindari household).
There are a lot of farming songs and prayers that people hum while toiling in their fields. Farmers sing particular songs at every step. The songs have rich meanings related to farm works, weather conditions and comprises of odes and incantations towards local deities pleading for bountiful harvest. “Om Mani Padme Hung” – the holy Buddhist mantra is chanted while ploughing which symbolises farmer’s gratitude and compassion for Yaks and Dzos who toil so hard in our fields. “Laso- ho” is chanted in merriment to ease the stress and fatigue of animals when they plough in harsh weather.
As soon as the ploughing is done, the farmers wait for the first crop or sapling to grow a little before the cycle of irrigation begins (Yurma). This period is usually after 40 days from the day of sowing. Water is a scarce resource and there are local systems of water distribution and management called “Chu-rey” (water turns) entirely handled by women of the village. A group of women is appointed to take charge for the season to ensure timely, equitable distribution of water to each household. The Khang-chen (big zamindar) households have more access to water resources – they have frequent water-turns (chu-rey) and more water is allotted in their canals for irrigation. They also have more authority in decision-making as they are the original tax-payers of the land and have earned that right historically. Owing to scanty precipitation, irrigation becomes a daunting task – women get busy with watering works (Yurma) for over 2 months till the crops are fully ripe.
The green pea crop gets ready around June in low-lying villages (Kaza, Tabo, Rangrik, Pin) and August in villages in elevated regions (Demul, Komic, Langza, Hikkim, Kibber and Chicham) . These crops are then transported and sold in Delhi and other nearby states. The produce from Spiti is considered of highest quality as the farmers do not use any insecticide, pesticide or weedicide in their fields. Instead they only rely on animal and human waste as manure. The sweet taste of green peas from Spiti valley is the result of unique farming techniques and hard-work of the people who do not give up despite harsh conditions and scarce resources.
The cropping patterns of green peas and barley are different. Green pea, although is the primary source of livelihood for the farmers, requires much more work and tends to consume more water. Barley is a traditional crop of Spiti that is favoured more by farmers due to its low input requirements, better adaptability to harsh conditions and is considered drought/disease resilient. Barley crops and black peas (kala matar) can be harvested later around August-September when the work around green-peas is done. The remaining grass residues are collected to use for fodder or as a livestock feed for animals during winter.
Most Spitian households own a flat ground near their agricultural field called “Ul-tak” where separation of straw and barley (Khu-yuk) are done, cut grasses are brought and flours are grinded. The grains are finally stored in village. A group of women is appointed to take charge for the season to ensure timely, equitable distribution of water to each household. The Khang-chen households have more access to water resources – they have frequent water-turns (chu-rey) and more water is allotted in their canals for irrigation. They also have more authority in decision-making as they are the original tax-payers of the land and have traditional go-downs/storage called “Bhang” for better preservation.
Agriculture is the lifeline of Spitians and it is not just a livelihood means for us, but a way of life. Our tradition, cultural values and regional ethos revolve around agrarian practices. Many local Spitian proverbs (pera) are reflective of that knowledge. I am sharing few as recounted by elders:
Nyima dot la mata, Dotpa chung la mata
Do not rely on the sun’s warmth nor your appetite. This proverb talks about the importance of being alert, active and prepared when one is undertaking any agricultural work. When one leaves home in the morning for the field, a farmer has to be ready for any unpredictability – nor the pleasant heat of sun or one’s appetite at that point can be relied on.
Soye me phung, nyal phung
There will be agricultural loss not when you eat but when you sleep/laze around.
Ley betna, sey nyong
If you work hard, there will be a bountiful harvest.
Ney yotna chukpo sam, nor yotna mak
Those who have barley are rich, not the ones with money.
I am not an expert in farming or possess rich knowledge but I would like to share some suggestions, the ecosystem in the trans-Himalayan region is very fragile. Excessive focus on cash crops like green peas won’t be sustainable for the long run. We need to incorporate traditional crops like barley as well as black peas which are more suitable to local conditions. We should think about long term ecological sustenance and food security for the entire community. Cooperative societies, local management should work in a collaborative manner to fetch fair prices to our farmers. Youngsters should realize that although modern farming and technology are easier and more convenient, nothing beats natural farming technique and indigenous knowledge of the people.
There’s an air of celebration when the agricultural season begins in my village. It is time to end the dormancy of long winter days and come out and start preparing the fields. I remember enjoying working in the fields and on the days when the fields had to be ploughed, I used to try to take leave from school on the pretext of doing some necessary work. We used to take out all the farming tools, clean it and check for any repairs. A day earlier, our bulls were also brought from another village and were prepared for ploughing. The excitement would not let me sleep and I would think of all possible excuses to take leave form school so I could and help my family in the field.
The next day, my grandfather would make a barley offering to the local deity Jogani. After the prayers everyone would take the offerings as blessings and proceed to prepare for the day. Before going to the fields, we would place flowers in the horns of the bulls. All the equipment and the bulls were then taken to the agriculture fields. I would also help out in guiding the bulls to the field which would give me immense pleasure. For traditional rituals, my mother would bring roasted barley (kha) & local alcohol (chhang) to the fields. We would then gather the bulls in teams of 2 and attach the plougher to them. After that we would offer chaang, kha and our prayers to our fields facing east (to garner the sun’s positive energy into our lives).
My family would then begin the hardwork of ploughing the fields which would last a few days. The fields which were harder to plough, were then ploughed with the help of Shaalu – my favourite mare. Unfortunately, I would never get permission from school to take off for a full day, so after the rituals, I had to rush to the school! Lunch for the farmers was prepared in the community hall and was served every day at 12:30 pm. For the bulls, the farmer would prepare Pinniyan balls of barley dough Sattu kneaded with local alcohol Chaang. This would give them strength for the remaining day’s work. After resting for an hour after lunch the farmers would get back to work. In the evening, the farmers would have tea and local bread puri at 6, around the same time we would return from school. We would help out our parents till the sunset and then head back home. If there was any time left before it got dark, we would level out the uneven fields. The blades of the plough would be replaced by a plank of wood and the bulls would then walk the fields levelling it. To add extra weight, my sibling and I would fight to climb onto the plank. By the end we would be covered in mud. We had an amazing childhood.
Farming life has changed drastically. The new age equipment gets the job done quickly but it’s not a celebration like the old times. Earlier whole family would partake in the ploughing, sowing and harvest process, now it’s a one person job. These equipment have in some way facilitated migration as now women single-handedly manage the fields. Bulls are replaced by power tillers and are rarely seen in any village. Agriculture was not just about growing produce for sustenance, but it was a way to form connections with our land, our animals and nature. And now, I see those connections fade.
Agriculture has made considerable progress in Himalayan states. One of the major changes in the mountain farming system is from subsistence to commercial farming practice. There’s a curious move towards high-value cash crops and diversification of cropping patterns. With connectivity and better exposure, farmers in these landscapes are increasingly becoming more innovative. Their approach in production, managing supply chains, and marketing are aimed at higher returns from farming. The New Age farmers from High Himalayan villages are more experimental and are more focused on searching for niches -apples, cash crops, fruits, exotic vegetables, flowers. Their engagement with farming goes beyond survival and sees it as an economically lucrative option for themselves and others associated in the value chain. Stories of such individuals dismiss stereotypical myths about farming and show how it can be adopted in changing times.
Photos: Tashi Angroop
Tashi Angroop from Tinno village in Lahaul (H.P) dons more than one hat. He is a farmer, passionate entrepreneur, and agri-businessman who cultivates traditional grains, experimented and scaled up the cultivation of exotic vegetables in Todh valley, and is also initiating agro-tourism in his village. He started his journey in 2007 when he got an opportunity to work with World Bank’s Project in Lahaul promoting Seabuckthorn nurseries. Further collaboration with the Department of Horticulture on Desert Development Program (DDP) deepened his experience of developing poplar tree nurseries and building seabuckthorn nurseries. With Jain Irrigation System, he extensively traveled in Himachal Pradesh covering 11 districts to understand diverse cultivation processes within the state and train locals in nursery building. He took a leap at his own venture in 2014 when he decided to take up farming as a full-time vocation. He took land on lease in his village to cultivate organic vegetables and experiment with the cultivation of exotic vegetables which is a fairly new intervention in Lahaul back then. He began by procuring 1000 potato seeds (1000 Katta) and started growing them in his field. Initially, it was just potatoes, green peas, and cauliflower.
Over the years, Tashi gradually started diversifying and began cultivating more varieties of exotic vegetables and made efficient use of farming technologies and irrigation facilities. He now cultivates 19 varieties (mostly European exotic vegetables) vegetables in his field including broccoli, Iceberg lettuce, Red leaf, Yellow leaf lettuce, green leaf lettuce, Squash (Jugni), Yellow & green zucchini, celery, parsley, leek, snow peas, fennel, European carrots, red cabbages, other herbs, and exotic roots, etc. He introduced the same to many villages in Todh valley (Tinno, Gaimur, Jispa, Chika, and Sumdo) in Lahaul where farmers are now able to grow vegetables during off-seasons and sell them at a premium rate in metropolitan markets. Within his own community, he became the face of changing agricultural practices and popularized the phrase “Tel bharo, Kheti Karo” in Lahaul where he encouraged young farmers to adopt improved technologies like tillage machines and JCBs to do farming. In many instances, he even lent his own JCB and tiller machines to help people till rocky barren lands for farming.
The farming communities in Todh valley of Lahaul are now incorporating off-season vegetables along with traditional cereal crops. Different farming technologies like power tillers, tractor, power bidders, grass cutter, spray machine, sprinklers to improve the yield. Compared to Spiti the neighboring district, Lahaul receives more rain which is suitable for cultivation, potatoes, green peas, hops, cabbages, and other exotic vegetables and herbs. In fact, Lahauli potatoes are considered some of the best in the country and it is believed that these crops have brought prosperity to Lahaul.
Composting is an essential requirement to grow exotic vegetables and locals rely heavily on vermicomposting. Most Lahauli households have separate vermicompost structure at their home. Tashi himself annually prepares around 17 tonnes of compost to use it in his fields. He adds “We use jungle wastes like wild leaves, raw leaves, dry leaves, Juniper leaves, and other organic waste inlcuding manure, human waste, and Kenchua (organic manure)”. “Every household prepares compost 3-4 times in the unit and use it in their field to improve soil fertility”.
Photos: Tashi Angroop
With time, locals were also able to enhance irrigation system and equip technologies which is more efficient and convenient. Earlier water resources are distributed among farming households on a rotational basis. There’s a watering turn for everyone and a farmer has to wait for about 6 days to receive his share of water to irrigate the fields. With improved irrigation systems in most Lahauli villages, the watering turns have almost disappeared. Direct pipes were connected from glacial sources to Kuccha Kuls (field canals) and every household have direct access to it. Tashi enthusiastically adds “one can finish the irrigation within 3-4 hours now! Almost unthinkable in the past.” Almost 90 percent of Lahauli villages are relying on piped or drip irrigation systems. There’s an increased use of sprinklers and rain gun watering systems.
With improved road connectivity, better transportation system, and the availability of new crop inputs like hybrid seeds and organic fertilizers, the farmers in the hilly region of Lahaul are able to fetch gain higher yields and better prices. The returns from the sale of vegetables are five times higher than that of traditional crops. There’s a high demand for exotic vegetables in metropolitan cities and Lahauli cultivators are now able to sell their produce in Delhi, Chandigarh, Ahmedabad, Surat, etc. The farmers from Todh, Turat and Keylong have collectivized and formed a union of 101 farming households to provide better market exposure and greater revenues for the local producers.
Some of the initiatives include farmers market, over-the-counter payment system for the farmers, and also experimenting with the concept of “one village, one crop” where each village will focus on producing a single crop unique to their area and giving better opportunities for farm entrepreneurs. The farmer’s union will be collaborating with big hotel chains like Taj to supply them year-round vegetables.
Opening up of Atal Tunnel has also huge impact on farming in Lahaul. There’s surge in tourists flocking in the valley and farmers are keen on integrating agriculture and tourism. They have initiated farm-based enterprises like camps and homestays where tourists can take part in the sowing process, harvesting, procuring vegetables, and immerse themselves in rural agricultural life with locals during their stay. Tashi’s own farm camp in Tinno and Keylong attracts a lot of tourists. He shares that the motive is to give them first-hand experience of agriculture, self-cooking and be part of the collective experience of the landscape. Cultivators like Tashi show that there can be a more forward-looking approach for agriculture and it can harp beyond the traditional way of life. With greater solidarity, there’s positive hope for farming in high Himalayan landscapes to empower small farmers.
Packaging process (left), compost facility (right) | Photos: Tashi Angroop
