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Home , History of Ladakh, Ladakh, Tourism in Ladakh

Issue Brief # 238 August 2013

Innovative Research | Independent Analysis | Informed Opinion

Contemporary Culture, Commodification and Tourism

Tashi Lundup Jawaharlal Nehru University

With the growing interest among Western its own advantages of keeping military tourists to visit the , Ladakh is maneuvers along the Indo- cease not an exception which is one of the most -fire line and the Chinese frontier a secret, preserved Himalayan Buddhist cultures. a motive still invoked today to justify the Also the mountain terrain is the right spot maintenance of strict military control over for adventurous activities ranging from the North of the -- route mountaineering, rafting, trekking and and the road from Leh to East. snow skating. Tourists, especially from visit the in the summer Government’s principal incentive for months. In fact, Ladakh is one of the most opening up the region was to prevent popular destinations in for internal migration aimed at augmenting adventurous tourists. This is where tourism the civilian population in the area. The industry makes its mark prominently. main vision of the central government is to keep young at home and also In 1974, the decided try to provide the spark for permanent to open up different parts of Ladakh to migration from overpopulated in the rest of the world. Though Ladakh has Ladakh. From the Kashmiri point of view, never been an isolated place in the past, those people who are professionally between 1948 and 1974 it was engaged in tourism perceived it as a geographically and politically closed to great economic opportunity, as the the rest of the world. Nevertheless, it has people in Ladakh are quite unfamiliar with this profession. The new ‘virgin’ land of Ladakh was thrown open to international tourism. Initially, merchants from This essay was initially presented in a conference organized by the IPCS in seemed quite appealing, but they soon collaboration with the India realized that the business was formed International Centre (IIC) among the great entrepreneurial families in Srinagar. Views expressed are author’s own.

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The local people of Ladakh had no important, and why? choice but to take the idea into consideration. Ladakhi elders faced a In order to reflect on those questions it is steady stream of much deplored and necessary to understand the question of sometimes permanent outmigration, as when did a Ladakhi feel the need to young people left to study or take up preserve their culture? Why did the salaried posts elsewhere in India. Ladakhi culture become the object of preservation efforts, as well as product to Furthermore, the changes in the mentality be bought and sold in the global tourism of those who returned were troubling. market? Rooted in the land and tradition, the elders were desperately seeking a The question of preservation of culture solution to strengthen the local economy, rises only when there is danger of losing it. rendered precarious by the loss of As Professor Gillespie rightly argues caravan trade. Although there is no “Ladakhi as a possessor of unique culture evidence indicating that the local is a very recent construction” there is no population was consulted in the decision evidence for self-reflective discourse making process, it is extremely likely that among Ladakhis as a possessor of unique the Buddhist clergy was kept informed by culture before the arrival of tourists. This the religious representative in the political ‘self possessor of unique culture’ does not apparatus, and it can be assumed that reflect in Galwan’s (1923) writings, in they were fairly favourable to plans to accounts of the (Franke, open Ladakh. Koul, & Koul) or in the early Ladakhi political discourse. The fear of seeing new-comers disturb the political, cultural, and social order could Before Ladakh became a part of not outweigh the prospect of new profits independent India, it was an to compensate the losses incurred since independent kingdom. The memorandum the end of caravan trade (Singh 1993). for the repeated calls for an autonomy from the State Government of I and Kashmir, makes the self reflective Commodification of Culture & awareness of the Ladakhi as a possessor the Search for a Cultural of ‘unique culture’ clearly evident. For Identity in Ladakh instance, during the early political agitation occurred in 1930 and the 1960s, Develiping tourism raises the complex the main reason of discontent among the question of ‘cultural preservation’. When Ladakhis was ‘backwardness’. They were does culture need to be protected? how agitated about development, nowhere can it be ‘preserved’? What is there was any mention to preserve the authenticity? How to judge what is Ladakhi culture. However, during the ‘authentic’ and what is not? For who is it recent agitations for more autonomy, there is a sudden emergence of ‘Ladakhi culture’ as an important symbolic resource arguing for autonomy. The demand for autonomy vis-a-vis the state of Consider the following statement of demands, made by Ladakhi nationalists, J&K is not new. But until the arrival of tourists, during agitations in 1989: ‘backwardness’ had been precisely the reason for demanding separation from the state Ladakh is not just another backward region of the country. It government. Now Ladakh’s primary concern is is a region with a unique culture, to protect its ‘unique culture and identity’ typical geo-climatic conditions and a distinctive socio-economic

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order, besides being a sensitive border region.... In demanding , Ladakh's primary The question is where does this new reflective concern is to protect its identity. awareness of Ladakh’s ‘unique culture’ come Under Kashmir's rule Ladakh has from? Outside influence leads Ladakhis to think suffered enormous cultural onslaught from fundamentalist in terms of culture which is different from other organizations of the valley. (Beek & two regions. It also posts challenges to Ladakhi Bertelsen, cited in Alex, 2006) cultural brokers with the massive influx of The demand for autonomy vis-a-vis the tourists in the region. state of J&K is not new. But until the arrival of tourists, ‘backwardness’ had been precisely the reason for demanding separation from the state government. meaning’ and produce ‘pseudo- Now Ladakh’s primary concern is to communities’? protect its ‘unique culture and identity’. Tourism has encouraged debates in The question is where does this new Ladakh about the characteristics of reflective awareness of Ladakh’s ‘unique ‘culture’ and how this culture might best culture’ come from? Outside influence and most accurately be presented to leads Ladakhis to think in terms of culture tourists. The issue of authenticity basically which is different from other two regions. It starts with the tourist’s quest for also posts challenges to Ladakhi cultural authenticity in the host culture. Tourism brokers with the massive influx of tourists in became a quest for authenticity to be the region. The arrival of tourists increased found in primitive societies. Tourism also from 525 in 1974 to approximately provided a new opportunity to represent 1,50,000 in 2012, and the question of their ‘culture’. The government officials preservation of culture and identity are and tourism developers are actively evident among the locals. taking advantage of these new opportunities to ‘revive Ladakhi culture’ and reinvent Ladakhi identity and culture in much more positive terms than has II been in previous decades. The Tourist Search For An Authentic Ladakh Why do people leave the so called ‘first world’ to spend leisure time in To understand the notion of ‘authenticity’ ‘undeveloped region’? Most of them it would be meaningful to ask to what leave western industrial nations to non- extent cultural products ‘made up’ for developed ‘backward region’ to spend the sake of tourists are ‘authentic’. their holidays. Some scholars argue that in the western industrial nations, Contemporary anthropologists seem to development and growth have become agree that ‘culture’ is inherently ends in themselves. They no longer adapt ‘constructed’ or ‘invented’. to the primary human needs, but rather to Consequently, upholding the notion of the wishes of a consumer society that ‘inauthentic’ versus ‘authentic’ cultural needs to detour more and more in order representations would be reverting to to survive. This inflated entity has taken a essentialism. The key questions that have self-destructive dimension and has been raised in this essay are related to created an ever-increasing feeling of the issue of authenticity and saturation. commodification. How is a place made real in contemporary Ladakh ? Does Most of the tourists visit to experience tourism result in deterioration of ‘cultural traditional communities remote from the

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so called modern world. Thus, it is not because of the fact that culture is not surprising that the main concern of the static and not something that can be lost. tourists is to evaluate whether Ladakh or Rather they can only ever be subject to particularly a Ladakhi is traditional or change. modern. The debates focus on how materialistic, spiritual, peaceful, authentic, In the world of change, Ladakhi society is remote and content Ladakhis are. What is not an exception. Centuries old traditions evident across all these debates is an are being replaced by the mass western opposition between the traditional culture. In this context, Helena argues Ladakhi (authentic Ladakhi) for tourists that “the and frescoes will be and the modern Ladakhi (young Ladakhi, nothing more than dead relics of the unauthentic). The role of tourists is usually past”. It is happening already, but for the confined to lure Ladakhis away from their moment, the basic foundation remains. ‘natural’ state, and toward modernity. By Of course, Ladakh must change, it would bringing money into Ladakh, tourism is be unrealistic and romantic to think seen to foster greed and materialism. otherwise.

Tourists are very much concerned with Discussing ‘authentic Ladakhi culture’ is the real traditional Ladakh as they classify about how culture might best and most Ladakhi as either traditional (that is accurately be presented to tourists rather preserving their culture) or desirous of than its ontological concern. This is a being modern (that is, imitating tourist pragmatic argument. Authenticity here is and greedy of tourist money). Such simply a question of accurate distinction is seen as useful for tourists. representation and of fulfilling essential They want to encounter the former and requirements. Kolas argues that, ‘it is avoid the later. They have invested time taken for granted that what is and money to travel to encounter represented is a showcase, what you see traditional and not modern people. is therefore exactly what you get’. The Accordingly tourists respect the lives of question of authenticity, according to this traditional Ladakhis, while scorning the argument, is seen less important as modern. compared with the question of ‘good’ intent and purposes. But it does not mean One of the most prominent view among that the notion of authenticity is irrelevant. tourists is that Ladakhis should preserve It is still relevant in tourism studies to their culture and they also admit that understand one’s history and culture, failure to do so is something very bad. In representation of others or past. fact, Ladakhis are changing from being traditional to modern. It is not the right of The promotion of Tibetan Buddhist Culture any tourist to judge the loss of tradition is evident in Ladakh, in fact, and culture. The idea of Ladakhis losing belongs to the whole world. If local their culture is ‘very problematic’ people promoting this culture for the purpose of good and the development of local community, then it may be justifiable, however, if they use this culture for the purpose of making money, then it One of the most prominent view among tourists would not be right. is that Ladakhis should preserve their culture and they also admit that failure to do so is Development of tourism in the region also provided opportunities to represent their something very bad. In fact, Ladakhis are vision of Ladakh. The Government of changing from being traditional to modern. It is state and Central not the right of any tourist to judge the loss of Government propagated a view of tradition and culture. Ladakh as a unique and exotic place. The authentic Ladakh sought by western

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tourists is a place ‘unspoiled’ by the presence of modern infrastructure. This The West may not understand the needs of the sort of authentic Ladakh is found in people here, but rather want to preserve Ladakh remote rural villages, particularly at the as a place of their dream destination, a place monasteries and other sites. If the tourists are demanding the ‘authentic’ and where people can live without any disturbance ‘underdeveloped’ minorities by from the outside world, with no development showcasing their ‘primitive and exotic’ whatsoever. In the present age, this is not possible lifestyle, there may be inherent and it would not be in the real interest of the contradictions between the authenticity sought by the tourists and the modernity people of Ladakh . sought by the locals. Such contradictions represent a challenge to the Ladakhi cultural brokers. important for them and it is quite The West may not understand the needs justifiable as they came all the way to of the people here, but rather want to Ladakh to see authentic Ladakhi people, preserve Ladakh as a place of their but not young generation who is already dream destination, a place where people being influenced by the western way of can live without any disturbance from the life in terms of dressing sense, food habits outside world, with no development and language etc. whatsoever. In the present age, this is not possible and it would not be in the real It is also worrying for some Ladakhis that interest of the people of Ladakh because everything is commodified, now people they in fact need some kind of economic come to know about the value of money, development. with this they are losing the actual essence of their own culture. All those Most of the tourists visit Ladakh in order to villages which are affected by tourists are experience authentic Ladakhi culture. completely changed, for example, The issue of authenticity is of prime inviting people and offering tea, is one of importance to the tourists, but rather it the symbols of Ladakhi culture. The has never been issue for Ladakhi cultural intervention of money is perceived as brokers. Nevertheless, it is an being a destroyer of authenticity for exaggeration to consider that Ladakhis tourists. Now people started to attach are not familiar with the notion of money even to the tea which was once a authenticity. They also seek authentic symbol of Ladakhi culture. Today, the objects from tourists, but their notion of ‘being offered tea by Ladakhi, understanding is object oriented, for in the spirit of friendship (rather than example, those people who are money), is the symbol of an authentic engaged in tourist business are encounter’. concerned with the notion about whether gifts received form tourists such There are two aspects of culture which as Ray-Ban sunglasses, North Face can be commodified, that is material and clothing and Salomon hiking boots, are non-material culture. The genuine and authentic Western commodification of non-material culture commodities rather than cheap Indian is viewed as more dangerous to society and Chinese replicas. However, Ladakhis than that of material culture. do not realize the need to use the authentic within the local cultural Those cultural aspects which is the central discourse. attraction to tourists are always prone to commodification. So what are those On the other hand, the tourists are things which attracts tourists to come to concerned with the authenticity. The Ladakh. What is the image of Ladakh as meeting of authentic Ladakhi is very tourists destination? The main source of

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attraction to the tourists in Ladakh is tourism. It is almost impossible to stop this mostly culture and landscape. It is not change. Here is indeed a need for uncommon for any tourists destinations to proper direction. In fact, Ladakhi cultural use culture and landscape to attract brokers and tourism developers can play tourists. an important role in preserving those elements of culture that are relevant and Most define culture in terms of material, important within the context of such as traditional dress ‘goncha’, and development. ‘pearak’. Even when people tend to preserve culture they always impose on Thus, the positive aspect of tourism needs villagers to wear traditional dress to be strengthened. All tourist destinations ‘goncha’ on different occasions. These have to pay a price due to negative are elements of culture which is not that impacts. But, certainly, it is impossible to dangerous for society even if there is a revert a society to an earlier state, change. Culture has to change because societies and cultures change according to the time and space. all the time. Here, sociologists or social Change is an inevitable part of society, in scientists can play an important role fact, every aspect of society is in constant through sensitizing people about these state of change. That is how the whole changes and suggesting ways to notion of museum come into being to maximize positive aspect of tourism while review how human civilization has minimizing its negative influences. evolved. There is no reason to become fetish on culture. When some elements of The question how culture is commodified culture become out of date then it in Ladakh is also important. In most cases, always goes to museum to represent that culture is staged to satisfy tourists in order stage of society. to create an income for host populations. It is therefore commodified. Cohen (1988) The Ladakhi culture is not all about defined the process of commodification traditional dresses and dances but also (Commoditization) as the “process by about the social values, people’s beliefs, which things (and activities) come to be faith, compassionate heart, innocence, evaluated primarily in terms of their integrity etc. These are non material exchange value, in a context of trade, culture which are far more important than thereby becoming goods (and services)”. the material culture. Tourism has a This process of culture is not without potential to commoditize those values consequences, which have been through attaching material values to it. repeatedly discussed in the academic Nevertheless, Ladakh comparatively is literature. more successful in preserving those values than any other tourists destinations in Relying on culture and selling it for tourist India. At this stage, Ladakhi society is in a consumption makes it a commodity. rapid state of transition because of Examining the construction of ‘Ladakhi culture’ reveals that it is comprised largely of the things that tourists photograph. It is as if whatever tourist photography has The Ladakhi culture is not all about traditional becomes ‘culture’ for the Ladakhis. The dresses and dances but also about the social traditional dress, the dances, the monasteries and the religious paintings values, people’s beliefs, faith, compassionate are all fundamental to “Ladakhi heart, innocence, integrity etc. These are non culture” (Gillespie, 2006). By material culture which are far more important commodifying local culture through than the material culture. Tourism has a attaching economic value to cultural heritage, it loses its value in local potential to commoditize those values through communities. attaching material values to it.

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Traditional dress and dances are among the most attractive elements of Ladakhi Relying on culture and selling it for tourist culture. Here, it would be too cynical to consumption makes it a commodity. Examining think of the emerging discourse of the construction of ‘Ladakhi culture’ reveals that Ladakhi culture as fake. However, it is comprised largely of the things that tourists cultural commodification is occurring through two ways direct and indirect. photograph. It is as if whatever tourist Objects of culture, such as , photography has becomes ‘culture’ for the paintings and articles of daily use are Ladakhis. The traditional dress, the dances, the being sold to tourists. Traditional artifacts monasteries and the religious paintings are all such as , jewellery, prayer flags and prayer wheels are now produced fundamental to “Ladakhi culture” mainly for the shops and even imported. Though lately the process came to be controlled by the Ladakh Buddhist Monasteries are sacred spaces and are Association,there are still a number of also living spaces swollen with shops selling those cultural objects to ceremonies. In a sense that monasteries tourists at very high prices. Indirectly, represent an expanded version of a culture can be commoditized through Ladakhi house hold. But with the influx of the lives of host communities and through tourism in the region, monasteries by creation of the tourist experience, the so- receiving visitors, have now come to called pseudo-event. entertain tourists by opening restaurants, shops, food stalls, hotels, etc. The customs The second one is always viewed as more of the monastic life have changed to a a threat for the locals than the other. large extent, as now have to Cultural commodification leads to long manage and run these establishments, as term, gradual change in society’s values, well as stay in the praying hall to show it beliefs and cultural practices. This sort of to the visitors, while traditionally the monks cultural change is actually caused by leave the to perform rituals in tourists’ demand, for instance, host the villages. society is dependent on tourist consumption and there will come a For example during the festival of situation where the host society becomes monastery, tourists who pay money are culturally dependent on the tourists given priority, and local pilgrims often do generating country (Sharpley 1994). not have any significance. Sometimes monks also show tourists, paying an III additional fee, particularly rare or Commodification of religion beautiful thangkas, statues, or ritual objects. Helena rightly argues that “the Ladakh has tremendous potential for monasteries and frescoes will be nothing cultural and religious attractions. It was more than dead relics of the past”. mentioned by Ahluwalia that 64 percent Monasteries’ landscape are changing of tourists come primarily to experience with the changing attitude of monks. the Tibetan religion and observe their culture. Buddhism prevails in various Discrimination against local people at regions and visitors come despite unusual feasts and the ’s business activities natural conditions. The main reason have led to decrease in confidence and behind this is that, what they get there, respect. Faulty behaviour of tourists, such they don’t get anywhere else. It is only in as inappropriate clothing or lax religious Ladakh that the purest form of Tibetan attitude, have even made a negative Buddhism is still practiced. Even in , impression on Ladakhis. The influx of new religious activities and influences are ideas and new possibilities to earn money curbed (Ahluwalia 1998). has also created a recruiting problem for the monasteries. To extend the short

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tourist season from June to September, consequences for both tourists and local traditional festivals have been moved people. It is apparent that it lead to and are now carried out to attract tourists reviving of local culture through against their seasonal and occasional protecting and maintaining indigenous significance. The development of tourism history and culture. So far in Ladakh only has also caused the creation of material culture is changed and superficial cultural images and events commodified, but still basic foundation that have no historical or cultural roots, remains, of course Ladakh must change, such as the Ladakh Festival brought to life it would be unrealistic and romantic to by the Jammu and Kashmir Tourism think otherwise. Department in an effort to extend the tourist season This paper is not comprehensive but it can be taken as a starting point to proceed Conclusion further in exploring more and more about the other untouched and unexplored The interaction between tourists and local areas of as well as in people goes on at a certain level without the rest of India. losing the actual meaning, context and significant of the culture. Ironically, this is the authentic culture of host society as they have been the actual context which References are created by their ancestors and are integral part of their culture. Ahluwalia, H.P.S. (1980). Hermit Kingdoom of Ladakh. : Vikas publication. Authentic culture is not something which Gillespie, Alex. (2006). Becoming other: From is prepared for the tourists, rather more Social Interaction to Self-Reflection. Advances natural that existed from time in Cultural psychology: Constructing Human immemorial. It came to light that in due Development. Greenwich, CT: information course of time things will change with the age Publishing. changing attitude of local people. In order to satisfy tourists’ demand, host Kolas, A. (2008). Tourism and in society present their culture out of transition: a place called Shangrila. London: context and significance. While tourists Routledge. have new experiences and it offers them Norberg-Hodge, H. (1992). Ancient futures: insight into different cultures, it can also Learning from Ladakh. Delhi, India: Oxford go too far if it makes for a seemingly fake University press. and staged experience for tourists. The notion of authenticity comes from the Shepherd, R. (2002). Commodification, commodification of culture, when host Culture and Tourism. Tourist Studies, Sage society is commodified tourists experience publication, Vol. 2(2). Pp. 183-201. inauthentic culture. Therefore, host society present inauthentic culture which http://www.tourism-master.nl/authenticity- tourists believe is authentic. Similarly, if an and-commodification-in-changing-tourism- authentic culture is presented by the host, trends. tourists sometimes perceive it to be http://www.urbanreinventors.net/2/fainstein/ inauthentic. fainsteinurbanreinventors. pdf It becomes clear that commodification of culture and religion is an integral part of tourism with both positive and negative

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