Suru Valley

The Suru Valley was historically ruled from Kartse (Wylie: dkar rtse, 34.2672°N 76.0018°E / 34.2672; 76.0018 (Kartse Khar)), a fort in a branch valley of the Suru river valley near Sankoo. An ancient inscription names its ruler as Tri-gyal (Wylie: k'ri rgyal). Tibetologist A. H. Francke believes that the dynasty of Tri-gyals might have been in existence prior to the formation of the Maryul kingdom (in modern Ladakh) in the 10th century.[1] However, there is no mention of it in Ladakh Chronicles. When the Maryul kingdom was formed under Lhachen Palgyigon, its extent ran up to the Zoji La pass.[2][3][lower-alpha 1]

The conversion of Kashmir to Islam had implications for western Ladakh. Baltistan was invaded during the reign of Sultan Sikandar (r. 1394–1416).[4] From this time onwards, Muslim names begin to appear among the Balti chieftains.[5] Muslim cheiftaincies connected to Skardu also appear in Purig, at Sod (northeast of Kargil) and at Chiktan (northeast of Namika La).[6]

During the invasion of Ladakh by Mirza Haidar Dughlat in 1532, Sod and Chiktan appear to have submitted, but Kartse did not. The chief of Sod recommended a joint raid on Suru and it was eventually conducted. But for some reason only a weak force of 70 men was sent and the raid failed. The chief or a commander of Suru by the name of "Baghan" is also said to have been killed during the raid.[7][8][lower-alpha 2]

In the early 18th century, the Suru valley became part of the chiefdom of Purig, which controlled most of western Ladakh.[9] Islam was introduced into the area from the 16th century onward from preachers traveling via Baltistan.[10] Purig itself was absorbed by the Namgyal dynasty of Ladakh by the mid-eighteenth century. The Dogras conquered the entire area by 1847 and it proved to be disastrous for the natives. The Dogras were especially harsh to the Muslims (including the nobles) of the area and they attempted to rebel against the Dogras. The current line of control runs near modern Kargil.[9]

The Suru valley is inhabited by 25,000 by people of Dard and Tibetan descent. The majority of the population are followers of Shi'a Islam.[11] According to local tradition, the populace was converted from Tibetan Buddhism during the rule of Thi-Namgyal, chief of Kartse and his Balti wife Thi Lha Khatun, who brought Muslims scholars to the area which ultimately led to many conversions.[12][13] Beyond Parkachik, the valley is practically uninhabited other than a couple of tiny settlements (Yuldo and Julidok) that consist Rangdum. People here are socially and culturally part of neighbouring Buddhist Zanskar and support the 18th century Rangdum Monastery belonging to the Gelugpa sect of Tibetan Buddhism.[14][15] About 25 km south of Rangdum Monastery, the 4,400 m (14,436 ft) Pensi La (pass) leads into Zanskar[15]

The lower part of the valley, at altitudes below 3,000 metres (9,843 ft), is one of the most agriculturally productive parts of Ladakh with two crops a year being harvested, watered by the run-off from the very heavy winter snowfalls,[18] and even plantations of willow and poplar trees making it a relatively lush and very attractive area, but around Rangdum the landscapes are stark, flat moorlands ringed by arid crags.[19] The spikey white topped mountain peaks of the Nun-Kun massif, topping 7000 m, are visible from several places in the valley.

Despite considerable potential, tourism activity is very limited in the valley with most visitors rushing through to Padum and Zanskar.[20] There are few facilities for visitors but Ladakh UT Tourism does have basic tourist bungalows in several of the villages.[21] and there's a summer tent-camp in Rangdum. Tangole village is a possible starting point for mountaineering expeditions up Nun Kun.

• Devers, Quentin (2020), "Buddhism before the First Diffusion? The case of Tangol, Dras, Phikhar and Sani-Tarungtse in Purig and Zanskar (Ladakh)", Études Mongoles & Sibériennes, Centrasiatiques & Tibétaines, 51, doi:10.4000/emscat.4226
• Francke, Rev. A. H. (1907), A History of Western Tibet, S. W. Partridge & Co – via archive.org
• Grist, Ncola (1995), "The History of Islam in Suru", in Henry Osmaston; Philip Denwood (eds.), Recent Research on Ladakh 4 & 5: Proceedings of the Fourth and Fifth International Colloquia on Ladakh, Motilal Banarsidass Publ., pp. 175–, ISBN 978-81-208-1404-2
• Nicola Grist (1998), Local Politics In Suru Valley of Northern India (PhD Thesis)
• Grist, Nicola (2008). "Urbanisation in Kargil and its Effects in the Suru Valley". In Martijn van Beek; Fernanda Pirie (eds.). Modern Ladakh: Anthropological Perspectives on Continuity and Change. BRILL. ISBN 978-90-474-4334-6.
• Gupta, Radhika (2013). "Allegiance and Alienation: Border Dynamics in Kargil". In David N. Gellner (ed.). Borderland Lives in Northern South Asia. Duke University Press. pp. 47–71. ISBN 978-0-8223-7730-6.
• Gupta, Riya (2019). "Pre-modern cosmopolitanism: a challenge to Ladakh's 'Tibetanness'". In Sutapa Dutta; Nilanjana Mukherjee (eds.). Mapping India: Transitions and Transformations, 18th–19th Century. Taylor & Francis. ISBN 978-1-00-018640-6.
• Howard, Neil (1997), "What happened between 1450 and 1550 AD? and other questions from the history of Ladakh", in Henry Osmaston; Nawang Tsering; International Association for Ladakh Studies (eds.), Recent Research on Ladakh 6: Proceedings of the Sixth International Colloquium on Ladakh, Leh 1993, Motilal Banarsidass Publ., pp. 121–138, ISBN 978-81-208-1432-5
• Petech, Luciano (1977), The Kingdom of Ladakh, c. 950–1842 A.D., Instituto Italiano Per il Medio ed Estremo Oriente – via archive.org
• Rizvi, Janet (1996), Ladakh: Crossroads of High Asia (Second ed.), Oxford University Press, ISBN 978-0-19-564016-8 – via archive.org
  • Janet Rizvi. (1996). Ladakh: Crossroads of High Asia. Second Edition. Oxford University Press, Delhi. ISBN 0-19-564546-4.