– Sonam Chhomo

Lahaul has been the centre of two flourishing Kingdoms- the Ladakh kingdom in the north and north-west and later the Kullu and Chamba kingdoms in the south and south-west, overtime giving the people a space to form their amalgamated version of local cultures. The exact history of these regions, as Nawang states in the earlier essay, is difficult to establish pertaining to the lack of efforts in documentation in these regions. Similarly, Lahaul in the eyes of a tourist is seen as one combined valley but in reality is divided into different cultural zones within the same valley. Customs, traditions, Gods and even languages are separately defined for each valley within the entire Lahaul Valley. 

sTod is a self-sustaining society within the Lahaul valley. In fact the whole of Lahaul can be divided into a number of similar small cultural zones.

Tobdan, 3

In order to understand Lahaul, it is vital to understand its unique geographical location. As the river Bhaga flows through the entire valley, it is briefly divided into three sub-divisions, the Darcha valley, the sTod valley and the Punan or Gaar valley which constitutes Kyelang, the headquarters of Lahaul and Spiti. There is another valley called the Pattan valley that is found at the confluence of the Chandra and Bhaga rivers that forms the Chandrabhaga river.

However contrary to Spiti, Lahaul has still been visited by a considerable number of researchers such as Rev. H.A. Jaschke and A.H. Francke, part of Moravian missionaries who are also credited by some locals for introducing their ancestors with potato seeds. There were other travellers such as Azevado, the first European traveller to come to Lahaul and Siddha Tagsang Repa, the patron saint of Hemis Monastery in Ladakh who stayed in Garsha (the ancient name of Lahaul) and wrote biographies on it. Lama Nawang Tsering of Zanskar also stayed in Lahaul for a number of years and documented the use of sTod for regions of the upper valley of Lahaul. 

The first evidence of rule begins from the 11th century A.D. when King Lha-chen Utpala (c. 1080-1110) of Ladakh invaded Kullu supposedly through Lahaul.  However due to superior powers from Central Asia and the Mughals, their power declined over Lahaul and was soon undertaken by Kullu and Chamba kings. It was mostly the Kullu kings who wrested their power over Lahaul in later years from around 1550 and eventually falling under the British province.. Under the Kullu kings, the fourteen Kothis of Lahaul were established out of which the Thakur of Kolong emerged powerful in later years. Although there is no evidence to support the fact that the Thakurs of Kolong had control over the whole of Lahaul since Ladakhi rule, the locals believe otherwise.

There is an old story that says one of the ancestors of the Thakurs of Kolong were responsible for saving one high-ranking British official from the harsh terrain. It was in response to his efforts that he was offered the tehsil who later came to be known as a king or a Thakur. His family branched out to other areas of Lahaul and thus Thakur came to be associated with the designation of a Raja. But this is only one of the many old sayings which may hold one of the many old truths.

According to evidence, however, the Thakurs of Kolong have shared their power with other Kothis of Karing and Rangyo in sTod valley of Lahaul. With the influence of the Kullu Kings, they began the dual system of names where they attached their local as well as a Hindu name (this practice unknowingly exists even till today). The Rajput names and lineage was adopted and altered by them to increase their authentic right to rule over these regions. Their power and authority was strong and diplomatic that although they agreed to the power of Kullu kings, some of them such as the Thakur of Kolong still paid tribute to the ruler of Ladakh until the British abolished this practise.

There has been no documentation of whether other religions such as Islam was present other than Buddhism and Hinduism. But there are some lived experiences which tell us about their existence in sTod valley and possibly other valleys too before partition. 

The language of the sTod valley is said to resemble the Bhoti dialect, an archaic version of the modern Tibetan Language that is still spoken in parts of Ladakh and Spiti. But the dialect spoken in sTod valley cannot be understood by many Tibetans but the sTod people can understand Ladakhi and Tibetan as parts of it are still spoken in their version. In fact a proper linguistic research is yet to be done in these parts of the Himalayan belt for better understanding of culture, language and identity. The language spoken by a sTodpa is so different from the language spoken by people of Pattan valley that the only medium of communication stays as Hindi or English.

The traditions, customs and even religion shared by the people of these regions varies as you move from one valley to another. Yet as you travel across these valleys, you will not be dazed until and unless you have acquainted yourself with such rich history. Lahaul remains unexplored which is a blessing in disguise but if someday a proper history of each valley will be recorded, it will prove highly beneficial to instill some sense of identity among its citizens.

For long, Lahaul has kept itself sustained by gathering information and fame from other cultures of Ladakh and Spiti but at the same time it is imperative for its people as well as travellers and explorers to ascertain that Lahaul too has unique blend of history and with time and effort can form its identity even among its young transmigrated generation. 

Source: Tobdan, The people of the Upper Valley (the sTodpas of Lahul in the Himalayas), book india publishing co., 1993

Another source is an oral saying from an Aane from Jispa.

The picture source is unknown.

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Due to limited authentic sources, only this much of the history of Lahaul could be represented. If anyone knows more about the other valleys within Lahaul, do reach out to us via our email. 

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