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Dhontang Food in Ladakh

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	Publisher: Central Institute Of Buddhist Studies
	Author Geshe Konchok Wangdu
	Language: English
	Pages: 44
	Cover: PAPERBACK
	10.5x8.5 inch
	Weight 200 gm
	Edition: 2019
	ISBN: 9789383802159
	HCD771

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Book Description

Introduction Food and culture: It is difficult to think about these two words separately. The origin of the word "culture" itself relates to preparing and taking care of the soil for farming. Bacterial 'cultures transform and enhance foods through fermentation, and every human culture depends on these bacterial cultures. One way of thinking about a culture is a group of people in a specific place relating to and transforming the natural elements of that place into various expressions: language. clothing, buildings, tools, crafts, art, ceremonies, music, stories, and above all, food. To a large degree, the culture of a place and the food of a place are one: agriculture is the art of people forming mutual relationships with seeds, animals, water, soil, seasons, and plants. This is like a slow dance of co-evolution over centuries, working with cycles of birth, growth, and decay, shaping the land and being shaped by it in turn. Exchanges with other such cultures over time also shape local food cultures This co-evolutionary 'dance' is as clear in Ladakh as anywhere. Many of the crafts and technologies - from basket weaving to water mills emerged for production, processing, transport and storage of food. The arts, architecture, songs, celebrations, and ceremonies are all sustained by food, and are therefore part and parcel of agriculture and animal husbandry. It is no accident that many of the traditional songs praise food, drink, and the land, and that most artisans and craftspeople are also farmers and shepherds. Ladakh's food culture is of course a hybrid, having over the centuries incorporated crops, recipes and more from the caravans traversing the vast distance of the Silk Road, from India, even from Europe more recently as in the case of the many vegetable varieties introduced by the Moravians. Ladakh's took these various food influences and materials and made them their own, adapting them to Ladakh's unique geography in harmonious combination with indigenous crops and foods. While trade always played an important role in the Ladakhi food economy, especially for some essentials like salt, until recently, the local agro-pastoralist system provided a high degree of village-level self-reliance.

Acknowledgement Design and Layout: Tanya Majmudar The development of this book was financially supported by: Snow Leopard Conservancy-USA, Misereor, Local Futures, Snow Leopard Conservancy-India Trust We thank the following for comments, information, support and inspiration: Abdul Ghani Sheik, Abdul Rashid, Dr. Tsering Stobdan, Elijah Spalbar Gergan, Geshe Konchok Wangdu, Jigmet Dadul, Jigmet Daechen, Skalzang Chotak Namgyal, Lars Lidström, Meme Sonam Dumchungpa, Mohammed Deen, Mohd. Deen Khan, Mohd Raza, Monisha Ahmed, Morup Dolma, Nitza Wangmo, Padma Lamo, Rebecca Norman, Rigzin Chorol, Sonam Dorje, Sonam Wangchok, Sriram Damodaran, Tashi Namgyal, Tashi Rabgyas, Tsering Angmo, Tsering Lazes, Tsering Norbu, Tsetan Dorjay, Tsewang Dolma, Yangchen Dolma, Zubir Ahmed Thanks to the following elders we interviewed for Chapter 1 in 2017 and 2018: Tsering Dolkar and Urgyan Norbu from Kheemi, Urgyan Chhandol, Padma Tundup and Stanba Mangthos from Aranu, Haji. Ghulam Hussain and Qadir Lone from Matayain; Mohd Ali and Mohd Hussain from Pandrass; Haji Abdul Samad and Mohd Sultan from Bearass; Hashmatullah from Ranbirpur; Abdul Ghani from Dandal; Abdul Majeed from Chokial; Abdul Fakir and Abdul Rasheed from Khaiber; Siraju-din from Kharboo; Sonam Lamo, Tashi Angyal and Tashi Angdu from Hanle; Tashi Angchuk from Punguk; Tashi Yangskit, Tsering Tundup, Spalzes Dolma, and Rigzen Dolma from Lehdo; Skarma Tsering, Sonam Spaldon, Kunzang Namdol, Konchok Chimba, Nawang Dorje from Korzok; Goba Ali from Thang, Abdul Rashid, Abdul Habid, and Abdul Kaleem from Turtuk; Rigzen Dawa and Sonam Tashi from Zangla; Tsering Angdus from Icher; Stanzin Yagskit from Dorzong, Stanzin Sonam from Garashisa; Namgyal Tsomo from Anmu; Nawang Nurboo from Stongday, Stanzin Namtol from Yal Yokma, Lungnak; Sonam Namgail from Chaa. We wish to acknowledge the great help that Tsering Angmo and Tsetan Dorjay extended to us during the interviews.

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