Dilemma of a literature tyro hailing from Ladakh

As I grew up, I started looking for books written in a familiar mode by local scholars so that some aspects could be related with my academic curriculum. To be bitterly true, I found almost none, in one of the prose stories in our English Anthology book, we found the name of ‘Leh’ written by Andrew Harvey and we bounced with joy as students in high school. Apart from the Geographical single chapter with a minor mention of Ladakh and its ranges ensuing with an epithet of ‘semi-arid desert’, I discovered the absence of narrative about my region in the national discourse.

After coming to college I took up a voluntary research prototype on literary evolution and documentation of Ladakh in general. With a thorough search in major libraries, I could not manage to find a satisfactory literature written by some native scholars. German Tibetologist August Hermann Francke’s book called “A History of Western Tibet” (1907) qualifies as the first historical documentation of Tibet in general and Ladakh in particular. Francis Younghusband, Csoma De Koros, John Cayley etc. follows the tradition before or after but through different modes.  Then it follows with Helena Norberg Hodge et al with ‘Ancient Futures’1991. Part of the undocumented section justifies through language, for instance Ghulam Rasool Galwan’s  “Servant of the Sahibs”,1923 is considered to be the pioneering work in English language though the author writes it in truncated language due to limitations as a servant . It documents the lives of servants/ pony- men of European masters and their journey through passes on foot with an assertion of the first person to cross the toughest geographical pass in the higher Himalayas towards Tibet.

Folk literature in the oral form is still rich yet it is on the path of deterioration due to time, memory and documentation limitations. Some NGOs now are putting effort on preserving the oral culture by formulating it into story books and children’s literature yet it still needs more measures for disseminating and preserving in the discourse of heritage. Linguistic orthodoxy by the local scholars seemingly proves a linguistic barrier in simplifying as well as popularizing the classical folktales. Due to this conservatism, ironically, Ladakhi children cannot comprehend the native folk tales written in Tibetan included within their curriculum. Ossification of classical Tibetan by monastic influence and scholarly hegemony entails in fissure between colloquial dialects giving rise to popularity of English. Within the neo-colonial education set-up with impetus on English is proving a timely plug-in for the upcoming students and the present generation.

Serving the ‘sahibs’ or the monarchical rule has in a contested manner indoctrinated the native minds to act as subalterns deprived of voice or representation in modern-day scenario . With the loss of autonomy of Ladakh  in 1834 through the invasion carried forward  by Zorawar Singh , Ladakhis were coercively obsequious due to which even today’s generation has to face the repercussion manifested in the shape of  ethnical, cultural,linguistic discriminations .

In today’s job market, youths from Ladakh are facing a major  difficulty in finding jobs due to factors of availability, suitability and ability. This could lead to a major brain drain from the low population, ethnically- minor region to other parts of the country or globe. Impact of it could be foreseen in the near future crystallized in the form of ‘wealth condensation’ in the economy and social rhetoric.

Good reads, good vibes, good smiles . Metta!