In order to finalise the dates and a broad theme for the conference, a meeting was held on October 8, 2022, in Leh, which was attended by Dr. Sonam Wangchok (president), Monisha Ahmad (advisor), Prof. Marcus Nuesser and his companions from Heidelberg University, Prof. Tashi Ldawa (advisor), and Tsewang Rigzin (Ladakh liaison officer), Rigzin Chodon (from the editorial team).
The conference dates were set for 8–11 June 2023 after extensive discussion and consideration, and the general theme settled upon was “Ladakh’s Future: New Directions and Challenges.” Earlier, the advisors provided opinions and advice as well through mail.
The call for abstracts will be sent to the members soon.
Edited by Rafał Beszterda, John Bray and Elizabeth Williams-Oerberg. Toruń: Wydawnictwo Naukowe Uniwersitetu Mikolaja Kopernika, 2021.
This volume originates in the 2017 IALS conference in Bedłewo (Poland) and contains twelve research papers on the following themes: the natural environment and social change; urbanisation and social change in Leh; bees, mushrooms and folkways; 20th century external contacts and local responses; three perspectives on weaving; and a final essay that poses the question “Did Gama ever reach the land of the lama?”
On 26 October the International Association for Ladakh Studies (IALS) organised a webinar to commemorate the legacy of the late Tashi Ragbias (1927-2020), one of the most distinguished Ladakhi scholars of his generation.
Tashi Rabgias had been invited to serve as the patron of the International Association for Ladakh Studies in 2005 and remained in this position until his demise. In September 2019 he made one of his final public appearances at the 19th IALS Conference held here in Ladakh in collaboration with the Central Institute of Buddhist Studies (CIBS). At that time, the IALS again honoured him for his contribution to the field of history, literature, philosophy, poetry, and this webinar presented a further opportunity to celebrate his legacy.
IALS President Dr. Sonam Wangchuk opened the webinar by offering a warm welcome to all participants. The first panel was dedicated to personal accounts of Tashi Rabgias. Mountaineer Steve Berry recalled meeting Tashi Rabgias in 1987 and learning from him about the historical relationship between Ladakh and Bhutan. Tashi Rabgias presented Steve with translation of a moving passage from the works of Zhabdrung Nawang Namgyal, the 17th century founder of Bhutan. The second presentation was by Namgyal Angmo who give a vivid account of her own meetings with Tashi Rabgias, and the way that he had served as a source of inspiration for younger scholars
Dr Rigzin Choden chaired the second panel, which was devoted to academic fields of study that were important to Tashi Rabgias. There were six speakers:
John Bray, an independent historian, spoke on the Moravian missionary August Hermann Francke’s research into Ladakhi songs in the early 20th century, and highlighted the contributions of the Ladakhis who worked with him. These included Konchok Tashi from Tagmachik, Ishey Rigzin from Khalatse and Joseph Gergan from Nubra/Leh. Later, Tashi Rabgias made his own contribution to this field through his book La dwags kyi yul glu, a collection of folksongs first published by the J&K Academy of Art, Culture and Languages in 1970.
Dr. Noé Dinnerstein, an ethnomusicologist and Adjunct Professor of Music at City University, New York, spoke on Tashi Rabgias’s contributions to the music culture of Ladakh. These included his work on the preservation and propagation of traditional songs, as well as his own role in popular music and theatre. Tashi Rabgias said that he had collected the songs to preserve the literature of Ladakh. In Noé’s opinion many of these songs should not be classified simply as “folk music”. In certain genres, they should be considered as “art” or “classical music”.
Sanjay Dhar, an experienced paintings conservator, spoke on the 19th and early 20th century travel writings as a source for understanding the physical history of Hemis Monastery. By analysing the texts carefully, and scrutinizing the illustrations, it is possible to reconstruct some of the architectural changes that took place in this period.
Tsunma Nawang Jinpa, who is now a PhD candidate at the École Pratique des Hautes Études, spoke about: “Tashi Rabgias: Intimate Witness and Chronicler of Hemis and Chemrey History”. She discussed the historical account he composed in 2008 at the request of the senior monks and members of Hemis Managing Committee. This carries the title “The Drukpa Kargyud School of Buddhism in Tibet and Hemis Monastery of Ladakh”, and the original typescript is preserved at the library of Hemis Museum.
Tashi Choephel from Koyul, who has an M.A. in Tibetan Literature, spoke about Tashi Rabgias’s contribution to Ladakhi literature through his extensive writings in Bod-yig, including poems, songs and plays. His poetic style inspired and was adopted by later poets, and his writings enriched modern Ladakh literature, often highlighting a secular thematic approach.
Finally, Tsering Wangchuk, an M.Phil Research Student from the University of Jammu presented a critique on the “Historiographic analysis of Tashi Rabgias’s History of Maryul Ladakh” (originally publishedin 1984 as Mar yul la dwags kyi sngon rabs kun gsal me long zhes bya ba bzhugs so sgrig pa po). He noted that the scholar wrote from a particular perspective that at times lacked the critical objectivity required of academic historians. Nevertheless, we are all indebted to his works, which serve to widen our horizons on the history of Ladakh.
The event closed with votes of thanks by Tashi Rabgias’s son, Sonam Gyatso Tukchoopa, the translator of History of Maryul Ladakh and byTsewang Rigzin, IALS Ladakh Liaison Officer.
The webinar provided the viewers and all those who attended it, with an opportunity to honour Tashi Rabgias’s legacy, to express our gratitude for his efforts and contributions, and to inspire us to continue building on his legacy through research and writing in his special fields of interest.
The programme for the event can be downloaded here: PDF / Word
UPDATE 18/10/21: The webinar will start at 4:30 P.M. Indian Standard Time (IST) on Tuesday, 26th of October. The time per presentation is scheduled to be 15-20 minutes.
ORIGINAL NEWS: This is in reference to the commemoration of the legacy of Tashi Rabgias from 17th October 2021 (his birth anniversary) to 28th October 2021 (his death anniversary). IALS has been invited to host an international webinar on 26th October 2021 on the theme “Commemorating Tashi Rabgias’s Legacy”.
As advised by the Executive and Advisory Committees, we have decided to divide the webinar into two broad sub-themes:
Personal accounts of Tashi Rabgias (His life, works, and any personal memories of Tashi Rabgias)
Furthering conversations in fields that were important to Tashi Rabgias. This includes fields such as history, literature, art & culture, and Buddhist responses to social change etc.
Tashi Rabgias was a pioneer of Ladakh studies and also the patron of IALS, the webinar provides us with an opportunity to honour his legacy and express our gratitude for his efforts and contributions.
If you wish to present a paper on either of the themes, please write to Dr Rigzin Chodon (host of the webinar) at email@example.com with an abstract (Approx. 200 words) by 22nd October, mid-night, IST. The final list of the speakers will be reviewed by the President and the Editorial Committee, IALS and announced by 23rd October 2021 on the IALS website. The link for the webinar and other details shall be shared by 25th October 2021 via email.
John Clarke, who passed away in September, spent his entire professional life at London’s Victoria and Albert (V&A) Museum. His special field of interest was the study of the art of metalworking in Ladakh and Tibet. With this note, I wish to celebrate his contribution and point to his academic legacy.
John joined the V&A in 1979. Alongside the day-to-day demands of his regular work, he was encouraged to conduct academic research, and between 1986 and 1991 made a series of visits to Ladakh, Dharamsala, Nepal, Tibet and Bhutan. His journey to Ladakh during this period served as the foundation of much of the rest of his life’s work. Crucially, he was able to travel to the village of Chiling on the Zangskar river. The village’s inhabitants are said to be the descendants of a group of Newari craftsmen who came to the region in the 17th century at the invitation of King Sengge Namgyal (r.1616-1642). Their first tasks included the construction of the copper-gilt images of the Maitreya at Basgo monastery and the Buddha in Shey. Ever since, Chiling craftsmen have specialised in the working of copper, bronze, silver and gold. They are particularly well-known for the production of spoons, ladles, teapots and beer jugs as well as religious objects such as copper-gilt chortens for monastic and family temples. John was able to observe their work at first hand.
I first met John in 1989 when IALS founder Henry Osmaston convened the fourth Ladakh Studies conference at the University of Bristol. Before the main conference, we organised a study day in London, and John arranged for us to see behind the scenes at the V&A. I remember being impressed at the sheer extent of the collection of Ladakhi and Tibetan artwork that is kept in storage, crammed closely together to save space. At the conference itself, John presented “A survey of metalworking in Ladakh”, and this was published in the conference proceedings in 1995. The paper discussed the roles of blacksmiths across Ladakh and of goldsmiths in Leh as well as the Chiling craftsmen. John noted that copper- and goldsmiths in Ladakh enjoyed a higher social status than their counterparts in Tibet. Strikingly, he was able to document the links between successive generations of Chiling craftsmen with key patrons, notably the Kalon family in Changspa.
John’s work on Ladakh evolved into a chapter of his Ph.D dissertation at the School of Oriental and African Studies in London. The dissertation, which he defended in 1995, is available online at the British Library’s EThOS website, and carries the title “A Regional Survey and Stylistic Analysis of Tibetan Non-Scultural Metalworking, c.1850-1959.” It is based on a combination of field research, a close examination of metal artefacts from the region that are held in European museums, and a careful reading of travel accounts by Western travellers since the 19th century. The thesis covered a broad geographical range from Central and Southern Tibet to Kham and neighbouring regions in China and Mongolia, as well as Ladakh and Bhutan. John argued that the style of metalwork in these regions pointed to a broad cultural unity, but at the same time he was able to identify distinct regional variations in style.
In 1999 John made a further contribution to an IALS publication, a chapter on “The Tibetanisation of European Stoves in Ladakh”, which appeared in the proceedings of our eighth conference, which had been held in Aarhus (Denmark) two years earlier. Here he discussed the “hybridisation” of iron stoves introduced to Ladakh by Moravian missionaries. The original rather plain metal stoves have evolved into highly decorated artefacts decorated by local blacksmiths and goldsmiths using traditional motifs such as the ‘wish-fulfilling jewel’.
John made one more contribution to Ladakh studies with a chapter in Ladakh, Culture at the Crossroads, edited by Monisha Ahmed and Clare Harris (2005). Meanwhile, he continued to develop his expertise across the wider Tibetan cultural region, and his curatorial responsibilities extended beyond the Himalayas to Southeast Asia. He became the Lead Curator for the Robert H.N. Ho Family Foundation Buddhist Art Galleries. These first opened in 2009 but closed temporarily in 2013 ahead of an extended period of building work. In 2015 the V&A opened a new gallery devoted to the image of the Buddha, and the other galleries reopened in 2017. As John explained in a blog article, he gave careful consideration on how best to present the Buddhist religious heritage in the context of a secular museum. A key objective of the galleries is to make this heritage accessible to a wider Western audience without compromising the religious integrity of the artefacts displayed.
John was a regular contributor to academic seminars, conferences and workshops relating to Tibet and the Himalaya. He was himself the organiser of a major conference on Buddhist sculpture held at the V&A in 2010, and edited the proceedings. Other activities included serving as Visiting Professor at the University of Northumbria, which has become an important centre for the study of Asian art. Until his death, he was working on a proposed exhibition on the art of Buddhist Tantricism, to be held at the V&A in 2023.
At least two of his conference contributions are available online. The first is a brief presentation on “The Trance Walking Tradition of Tibet” presented at the Third International Conference on Vajrayāna Buddhism held in Bhutan in 2019. The second is a one-hour lecture on “Collecting Tibet at the South Kensington Museum: the legacy of the 1904 expedition and beyond,” which was presented to the Royal Asiatic Society in early 2019. In the Royal Asiatic Society lecture, John discusses the sensitivities associated with the provenance of the V&A’s Tibetan collection. Many of the most important items were acquired as a result of Col. Francis Younghusband’s military expedition to Lhasa in 1903-1904, though there have also been several other sources. His slides for the lecture include an image of a thangka from Western Tibet collected in the 1850s by the Schlagintweit brothers who spent several months in Ladakh during the same period. He also showed an image of an ornate teapot, originally from Hemis monastery, which came from the bequest of British viceroy Lord Curzon. As John briefly acknowledged, the teapot served as a reminder of his own earlier researches in Ladakh. He concluded the lecture by presenting an image of a 15th century Sino-Tibetan brass sculpture of the Mahasiddha Virupa, which he had himself been able to acquire for the V&A from a museum in the west of England. This lecture reflects John’s deep engagement with the V&A’s Tibetan and Himalayan collection over several decades. In that respect, it perhaps serves as a kind of colophon to his own career.
In the last 18 months John had to take frequent sick leave in order to receive treatment for lymphoma, a cancer of the blood cells. At first the treatment seemed to go well, and John responded with what one of his colleagues calls his “characteristic quiet resilience”. He was looking forward to returning to work. Sadly, this was never to be.
Select publications by John Clarke
1989. “Chiling, a Village of Ladakhi Craftsmen and their Products.” Arts of Asia 19, No. 3, pp. 128-141.
1992. “A Group of Sino-Mongolian Metalwork in the Tibetan Style.” Orientations 23, No. 5, pp. 65-75.
1995. “Survey of Metalworking in Ladakh.” In Recent Research on Ladakh 4 & 5, pp. 9-17. Edited by Henry Osmaston and Philip Denwood. London: School of Oriental and African Studies; Delhi: Motilal Banarsidass.
1995. A Regional Survey and Stylistic Analysis of Tibetan Non-Sculptural Metalworking, c. 1850-1959. 2 vols. PhD dissertation. London: School of Oriental and African Studies
1997. Tibet, Caught in Time. Reading: Garnet Publishing Ltd.
1998. “Hindu Trading Pilgrims.” In Pilgrimage in Tibet, pp. 52-70. Edited by Alex McKay. Richmond: Curzon.
1997. “Regional Styles of Metalworking”. In Tibetan Art, Towards a Definition of Style, pp. 278-289. Edited by Jane Singer and Philip Denwood. London: Calman and King.
1998. “Hindu Trading Pilgrims.” In Pilgrimage in Tibet, pp.5 52-70. Edited by Alex McKay. Richmond: Curzon.
1999. “The Tibetanisation of European Steel Stoves in Ladakh.” In Ladakh: Culture, History and Development, between Himalaya and Karakoram. Recent Research on Ladakh 8, pp. 58-71. Edited by Martijn van Beek, Kristoffer Brix Bertelsen and Poul Pedersen.Aarhus: Aarhus University Press.
2001. “Ga’u–The Tibetan Amulet Box.” Arts of Asia 31, No. 3, pp. 45-67.
2002. “Metalworking in dBus and gTsang, 1930-1977.” Tibet Journal 27, Nos 1-2, pp. 113-152.
2004. Jewellery of Tibet and the Himalayas. London: Victoria and Albert Museum.
2005. “Metalworking in Ladakh”. In Ladakh Culture at the Crossroads, pp. 44-55. Edited by Monisha Ahmed and Clare Harris. Bombay: Marg.
2011. “Non-sculptural Metalworking in Eastern Tibet 1930-2003.” In Art in Tibet, Issues in Traditional Tibetan Art from the Seventh to the Twentieth Century, pp. 171-182. Proceedings of the 10th seminar of the International Association for Tibetan Studies. Edited by Erberto Lo Bue. Leiden: Brill.
2013. “A New Image of the Mahasiddha Virupa: a Major Addition to the Corpus of early Fifteenth-century Bronzes.” Art of Merit. Studies in Buddhist Art and its Conservation: Proceedings of the Buddhist Art Forum 2012, pp. 241-250. Edited by David Park, Kuenga Wangmo and Sharon Cather. London: Archetype Publications
2017. “The New Robert H. N. Ho Family Foundation Galleries of Buddhist Art at the Victoria and Albert Museum.” Orientations 48, No. 5.
2019. “Introduction to Papers on Buddhist Sculpture Given at, or Arising from, the Buddhist Sculpture Symposium Held at the Victoria and Albert Museum in 2010.” Inner and Central Asian Art and Archaeology 2, 127-132. Special edition on New Research on Central Asian, Buddhist and Far Eastern Art and Archaeology. Edited by J.A. Lerner and A.L. Juliano. Turnhout: Brepols.
2020. “On the Road Back to Mandalay: The Burmese Regalia – Seizure, Display and Return to Myanmar in 1964.” In Returning Southeast Asia’s Past. Edited by Louise Tythacott and Panggah Ardiyansyah. Singapore: National University of Singapore Press.
The 150th birth anniversary of August Hermann Francke (1870-1930) falls on 5 November this year. In the light of more recent research, it is important to read Francke’s work critically. Nevertheless, there is no question of his status as a founding father of modern scholarship on Ladakh. With this short essay I present the main details of his life in order to put his contribution to Ladakh studies into context.
Francke was born in Gnadenfrei, in what was then south-east Germany, now part of Poland. From his childhood he was brought up as a member of the Moravian Church (Herrnhuter Brüdergemeine). He was trained as a primary school teacher and taught at a boarding school for children of missionary parents before himself being called to the Moravian mission field in Ladakh. In 1896 he arrived in Leh. The following year he married Theodora (‘Dora’) Weiz, who had been sent from Germany to join him. Dora was herself the daughter of a missionary to South Africa. They had three children, all born in India.
Francke’s career as a full-time missionary was relatively short. He served in Leh for three years, before setting up a new mission at Khalatse in 1899. He was based there until 1906 and then moved to Kyelang in Lahul, now part in the Indian state of Himachal Pradesh. In 1908, he and his family had to return home to Germany because of Dora’s ill-health.
Those early years in India laid the foundations of Francke’s future career as a scholar. An earlier missionary, Heinrich August Jäschke (1817-1883) had translated most of the new Testament into a simple form of literary Tibetan, as well as preparing a Tibetan-English Dictionary (1881). Together with his German and Ladakhi colleagues, Francke was part of a team that began work on the translation of the Old Testament. At the same time, he was keen to promote the study of the spoken languages of the region. Working with local Christians, he prepared versions of the Gospel of St Mark in colloquial Ladakhi as well as the three languages of Lahul: Bunan, Tinan and Manchad.
Francke’s linguistic researches led him to the study of Ladakhi folksongs and then to the Kesar epic. At the same time, he became interested in the history of Ladakh, drawing on the La dwags rgyal rabs (the royal chronicles of Ladakh), as well as rock inscriptions and oral history. Starting in the 1890s, he published a series of scholarly papers with learned societies in India, Britain, Germany and Finland. He also brought out local publications from the mission press in Leh, including the La dwags kyi ag bar, a monthly newspaper that was written in the Tibetan script in a colloquial style of language to make it as widely accessible as possible. In 1907, he published A History of Western Tibet, the first English-language history of the region.
These publications brought him to the attention of the Archaeological Survey of India (ASI), a British-Indian government department based in Simla. In 1909, Francke returned to India for just over a year, leaving his family in German, and undertook a pioneering archaeological research expedition to the Himalayan regions of Kinnaur, Spiti and Ladakh. Francke’s assignment with the ASI led to the publication of his two-volume Antiquities of Indian Tibet (1914, 1926)
After returning to Germany in 1910, Francke spent three years at his home in Germany, writing up his historical researches and at the same time continuing with the Tibetan translation of the Bible in association with the London-based British and Foreign Bible Society (BFBS).
This combination of interests led him to undertake what proved to be his final journey to India in 1914. This time, instead of travelling by sea, he went overland via Russia and Chinese Turkestan (now Xinjiang). His intention was to travel via Ladakh to where he would study the Lhasa dialect of Tibetan. However, his timing proved to be particularly unfortunate. While still in Chinese territory, he heard distant rumours of the outbreak of the war but guessed that Germany and Britain would be fighting together against Russia. It was only when he arrived in Leh in September 1914 that he discovered that the two countries were on opposite sides, and that he was now officially classified as an enemy alien. To his chagrin, he was sent to an internment camp in Ahmednagar, before being repatriated to Germany via Holland in 1916. He then served as an interpreter at a camp for Indian prisoners of war in Romania before himself being imprisoned a second time at the end of the war.
Francke spent much of the final decade of his life in Berlin where he became the University’s first professor of Tibetan in 1925. In these years, he continued the same combination of interests as before, publishing scholarly articles on Ladakhi history, while continuing work on the translation of the Old Testament in association with the Ladakhi Christian minister and scholar Joseph Gergan (1878-1946). He also resumed his connections with scholars in Britain and India. The second volume of Antiquities of Indian Tibet, which had been delayed by the many disruptions of the First World War, finally appeared in 1926. This volume includes a translation of the La dwags rgyal rabs, and may be Francke’s single most important contribution to the scholarship of Ladakh
Sadly, Francke’s scholarly career was cut short when he was suddenly taken ill in early 1930: he died in Berlin’s Charité Hospital, still aged only 59. At his death he left several projects unfinished. These included the projected third and fourth volumes of Antiquities of Indian Tibet, which he was working on with the retired Indian Civil Service officer H. Lee Shuttleworth. He also planned the publication of the texts of a series of Ladakhi marriage songs, a task that was finally accomplished under the editorship of Elena De Rossi Filibeck in 2018. At the same time, he was still studying the collection of archaeological artefacts that he had gathered in Xinjiang in 1914: this collection is at the Museum Fünf Kontinente in Munich and has still not been fully evaluated.
Francke’s papers are scattered across a number of archives, notably at the State Library in Berlin and the Leipzig University Library. Hartmut Walravens & Manfred Taube (1992) have prepared an invaluable bibliography of Francke’s publications and unpublished papers. More recently, the French scholar Jonathan Guyon Le Bouffy has been working on a project to put as much as possible of Francke’s work online.
Francke’s contemporaries valued him not only for his scholarship but also for his personal warmth and a sense of humour that still comes across in his numerous publications. This warmth extended to his Ladakhi colleagues whom he regarded as his friends, and not merely as disciples or informants. Considering the difficulties under which he worked, his output was extraordinary. There is still much to be learnt from his legacy.
¹ Courtesy of Martin Klingner. ² Courtesy of Herrnhut Museum für Völkerkunde. ³ Source: Francke (1911). Tibetische Geschichtsforschung und wasman dabei erleben kann. Herrnhut: Verlag der Missionsbuchhandlung. ⁴ Source: Francke (1921). Durch Zentralasien in die indische Gefangenschaft. Herrnhut: Verlag der Missionsbuchhandlung.
Bray, John. 2008. “August Hermann Francke’s Letters from Ladakh 1896-1906. The Making of a Missionary Scholar.” Tibet Journal 33, No.1, pp. 3-28.
______. 2015. “A.H. Francke’s Last Visit to Ladakh: History, Archaeology and the First World War”. Zentralasiatische Studien 44, pp. 147-178.
______. 2019. “Ladakhi Knowledge and Western Learning: A.H. Francke’s Teachers, Guides and Friends in the Western Himalaya.” In Perspectives of Tibetan Culture. A Small Garland of Forget-me-nots Offered to Elena De Rossi Filibeck. Edited by M. Clemente, O. Nalesini & F. Venturi. Revue d’Etudes Tibétaines 51, pp. 39-72.
De Rossi Filibeck, Elena (Ed.) 2018. Manuscripts of “Tibetan Marriage Songs” from Ladakh. August Hermann Francke’s Legacy in the Tucci Collection, Rome. With an essay by John Bray. Serie Orientale Roma. New Series 11. Rome: Scienze e Lettere.
Francke, A.H. 1905-1941. A Lower Ladakhi Version of the Kesar Saga. With an introduction by Suniti Kumar Chatterji. Calcutta: Royal Asiatic Society of Bengal.
Francke, A.H. 1907. A History of Western Tibet. London: S.W. Partridge.
Francke, A.H. 1914, 1926. The Antiquities of Indian Tibet. 2 vols. Calcutta: Archaeological Survey of India.
“I am saddened to learn the passing away of Shri Tashi Rabgias, the patron of International Association for Ladakh Studies (IALS) this morning. I extend my most heartfelt sorrow and condolences on the loss of Ladakh’s historian and scholar whose contribution to language, literature and history of Ladakh is immense. It is an irretrievable loss to the people of Ladakh. May he attain Nirvana!”
Historically, neither infectious diseases nor quarantine are new to Ladakh or the wider Himalayan region. At first sight, this is a depressing topic for research. However, closer examination points to encouraging evidence of human ingenuity. Above all, it reminds us – if any reminder is needed – of the benefits of modern medical care.
Some of the most vivid source material concerns smallpox. Dr Henry Cayley (1834-1904), a member of the Indian Medical Service, was the first fully-trained Western doctor to work in Ladakh: he came to Leh in 1867 as a British “officer on special duty” and ran a clinic alongside his main work, which was to monitor the Central Asian trade routes. He wrote that he saw no case of smallpox in that year but that “ten years ago it spread through the whole country, and killed numbers”. He goes on to explain that the Ladakhis had practised a stark form of social distancing:
In former years the custom was to expose the patients with the disease out on the mountain sides, where the friends brought them food, &c. until they either died or got well. It was a somewhat cruel, but, at the same time, admirable, plan for lessening the spread of the disease: and in this climate it would really be better for the sick to be out in the open air, than shut up in a close dwelling.
On a happier note he reported that the whole population had been “inoculated by the Lamas” during that period. Since then, the disease had not occurred, except for a few cases in 1866, and the dread of the disease had greatly diminished.
It is not clear precisely what Cayley means by “inoculation”. In the late 18th century the British doctor Edward Jenner had pioneered the process of cowpox vaccination. The East India Company veterinarian William Moorcroft, who visited Ladakh in 1820 and 1821, tried to introduce vaccination against smallpox, but was unsuccessful because he was unable to obtain a sufficient quantity of active vaccine from his friends in India. Meanwhile, as Lobsang Yongdan (2016) has shown, the Tibetan scholar Jampel Tendzin Trinlé (1789-1839), widely known as ‘Tsenpo’, wrote about vaccination in Jenner’s sense, as early as the 1830s. However, the Ladakhi lamas who were inoculating in the 1850s may have been practising variolation, a technique whereby doctors immunize an individual against smallpox with material taken from a patient in the hope that a mild but protective infection would result.
In any case, both Western and local practitioners combined to spread knowledge of Jennerian vaccination in the Western Himalayan region from the mid-19th century onwards.
Another example from 1867, the year that Cayley was writing from Ladakh, concerns the Moravian missionary Eduard Pagell (1820-1883) who served in Pooh, Kinnaur. In February 1867 a messenger from the Totso valley in the neighbouring region of Western Tibet arrived to say that the area was suffering from a smallpox epidemic, which had already wiped out several families. He asked the missionary to come to their aid or no one would be left at all.
Pagell had himself been sick in bed for three days but he duly sent out on the five-day journey to Totso. In one village of 23 houses, 60 people had caught the disease and all but a few had died. In another place, those infected by the disease had taken refuge in a cave some distance away – following the same ‘quarantine’ technique as the Ladakhis – where they languished without any care at all. Pagell gave what help he could, visiting 12 villages and vaccinating 639 people.
On this emergency visit, Pagell, was welcomed wherever he went and many of his patients recovered but he was never able to repeat the journey. When he tried to do so in the summer of 1867, he found that the Tibetans had broken bridges on the main paths and placed watchmen at the border with orders to shoot anyone who tried to enter the country from Kinnaur: the whole country was in quarantine.
In Ladakh, both the knowledge and the practice of vaccination continued to spread. In 1880 British Joint Commissioner Ney Elias (1844-1897) reported that a monk named Sonam Tandup had made a practice of obtaining smallpox vaccine from the British dispensary. Travelling from place to place during a great part of the year, he had conducted 634 vaccinations in 1877, 347 in 1878 and 445 in 1879. He received no salary, and Elias suggested that he should be given Rs 15 for his work over the previous year.
Today, we again need to implement quarantine and social distancing but smallpox belongs to the past. One day – we hope soon – Covid-19 will likewise be a distant historical memory
Bray, John. 2015. “Dr Henry Cayley in Ladakh: Medicine, Trade and Diplomacy on India’s Northern Frontier.” In Tibetan and Himalayan Healing. An Anthology for Anthony Aris, pp. 81-96. Edited by Charles Ramble and Ulrike Roesler. Kathmandu: Vajra Books.
______.1992. “Christian Missionaries on the Tibetan Border: the Moravian Church in Poo (Kinnaur), 1865-1924.” In Tibetan Studies, pp. 369-375. Edited by Shoren Ihara and Zuiho Yamaguchi. Narita: Narita Institute for Buddhist Studies.
Lobsang Yongdan. 2016. The Introduction of Edward Jenner’s Smallpox Vaccination to Tibet in the Early 19th Century. Archiv Orientální 84: 577-593.
I hope everyone is keeping well and taking all the precautionary measures seriously at wherever you are to combat the COVID-19 outbreak. The Coronavirus has reached most of the countries on earth and it has upended life across the globe, shutting down entire cities and countries in a matter of months. It is the most likely scenario that this situation may take possibly more days and months. It is being reported that more cases of Coronavirus pandemic are now being recorded outside of China, where the virus was first detected in the central city of Wuhan. In this situation I appeal you all to stay strong and fight the COVID-19 outbreak by taking all precautionary measures. During this difficult time, it’s important to continue looking after your physical and mental health. This will not only help you in the long-term, it will also help our administrations and hospitals to fight the virus.
Like other countries and states, Ladakh has also witnessed 13 positive cases connected to pilgrims returning from Iran. Among them three declared completely cured in last few days. My heartfelt admiration goes to Ladakh administration and the health fraternity who work day and night in such difficult circumstances in the service of humanity.
At the moment, we are under complete lockdown for three weeks but we strongly believe that we’ll get through this together at the earliest. We can see the sun is shining, the sky is clear and apricot and apple trees are all set to blossom in Ladakh.
Stay safe, stay calm, be vigilant and most importantly remember prevention is better than cure.