By Rinchen Angmo Chumikchan
Leh: Thinlay Nurboo, a 35-year-old from Durbuk (Laga), is one of the few remaining custodians of the age-old tradition of yak rearing in eastern Ladakh. With a herd of over 80 yaks of his own and an additional 70 yaks belonging to fellow villagers under his care, he tends to a total of 150 yaks in the high-altitude pastures.
From this herd, Thinlay produces rich and nutritious yak milk—about 60 to 70 litres each day. This milk is not just for fresh consumption, it is also used to make high-value traditional products. His yak cheese, known for its unique flavour sells for Rs 1,400 per kilogram, while yak butter is priced at Rs 1,500 per kilogram. Even the milk itself sells for Rs 350 per litre for its nutritional value. He says, “Until value addition is done to yak products, revival is not practical. I explored some other avenues, like making leather products, but a company refused to provide training, stating that yaks belong to the cow family and it is considered illegal by Hindus to slaughter them.”
“You need a lot of dedication in yak rearing. My day starts at 5:00 in the morning and goes until 8:00 in the evening. It involves milking the yaks, taking them to the mountains to graze, and then bringing them back to the shelter. Even while sleeping, I can't stop thinking about their safety—whether wild animals will attack them or if they’ll fight among themselves,” he shares.
Through his dedication, Thinlay is not only sustaining a vital aspect of Ladakh’s pastoral heritage but also carving a sustainable livelihood out of an ancient tradition. He shares, “In 10th standard, I had a backlog in one subject. I heard about SECMOL School and stayed there for two years. That experience helped me realise the importance of yak herding. In our society, nobody really encourages it. People think you should finish your studies and go for government jobs, join the army or start a business. That’s how the mindset is shaped. But for the people of Changthang, livestock is life.”
He adds that helping his parents while pursuing something he was truly passionate about felt like the right path. “Since I am educated, unlike my parents, I felt I should explore livelihood opportunities through yak rearing and try to make things easier for us. For example, earlier we used to churn butter in animal skins. Now we use electric machines. The Animal Husbandry Department has also supported us in various ways.”
He continues, “Initially, I tried making yak cheese, but at an altitude of 16,500 feet, it's difficult to maintain the required humidity and temperature for proper maturation, so I had to discontinue it. Later, I decided to focus on local demand, as there was a good market for yak butter, milk, and dried cheese. Even now, many people are unaware of the health benefits of yak milk. Domestic tourists often ask for it, whether as milk or lassi. In the rest of Changthang, most villages where yaks are reared, tourists don’t even reach, and there are hardly any livelihood opportunities for the locals. Fortunately, our village is located along the roadside, so tourists reach us easily and we’re able to sell our products to them. I also run a small restaurant where I sell products made from yak milk.”
Recognising its cultural value, the UT Administration launched a project to revive the rebo (tent). Thinlay took the initiative and made 3–4 tents through the women's Self Help Group. He integrated elements of the Mongolian Yurt design, as the older tent style no longer met the needs of changing times.
“There was a project by the UT Administration to revive the age-old nomadic tent (rebo), which had gradually disappeared over time. These traditional tents became less common because they were heavy to carry, and people began building small houses instead. The nomadic tent is made from yak sitpa (chest fur), which is naturally waterproof. So, I took the initiative to revive it and made 3–4 tents through our women's Self Help Group. I incorporated elements of the Mongolian Yurt design, as the older tent style no longer met the needs of changing times,” shares Thinlay Nurboo.
He further shares, “Former Lt. Governor R.K. Mathur was very pleased with the outcome when we showcased the tent. However, when demand increased, the other women in the group opted out, saying they earned more through labour work with the army. That’s how we had to stop the initiative—because I couldn’t carry it forward alone.”
According to Thinlay Nurboo, yak rearing has declined by nearly 50% across the Changthang region. He identifies tourism, along with employment opportunities provided by the army and GREF, as the main reasons behind the decline of this traditional practice. He shares, “Earlier, there were almost no livelihood opportunities in the Changthang region. But nowadays, with the growing number of tourists, people can earn a decent income even by selling tea and Maggi. In the Pangong–Maan–Merak area, about 70–80% of the population once depended on yak herding. Today, very few families continue the practice. Yak rearing has declined by nearly 50% across the Changthang region. People now keep yaks mainly for self-consumption, with little thought given to preserving the tradition for the future. Even in the Kargyam area, the tradition of yak herding has declined significantly as many locals have shifted to GREF labour and other job opportunities.
Additionally, he shares concerns that climate change could lead to the drying up of grazing lands and water shortages in the mountains.
“Though we do not see much impact of climate change at present, in the future there is a great risk of it impacting grazing lands and causing water shortages in the mountains. Earlier, during winter, Changla used to be completely covered with snow, and vehicles couldn't pass through. But now, even in the peak winter months, we don’t see such snow anymore. The more the glaciers melt, the worse the water shortage will get, and grazing lands will dry up due to less rainfall. Another concern is the rising temperature. Yaks cannot tolerate heat, so they start moving to colder areas. Also, many yaks are now left to roam freely in the mountains. After giving birth, their calves often fall prey to wild animals,” adds Thinlay Nurboo.
Thinlay Nurboo says, “Earlier, we used to have a traditional grazing system where we would stay in one place for three months and then move to another area for three months for grazing. But nowadays, everyone is busy with other livelihood opportunities, and there’s no one left at home to take them to the pastureland. What happens now is that the yaks are allowed to graze on nearby pasturelands, which are meant for the winter months. Over time, this traditional grazing system has also faded away.”
He continues, "There was no system of providing feed and fodder at subsidised rates by the government in the past. If we were able to preserve the old grazing system, we wouldn’t need such initiatives at all. What is really needed is for government funds to be spent on the right things, such as exposure tours and providing education to the nomadic children, rather than making people too dependent on government schemes. For how long can the government continue to provide feed and fodder at subsidised rates?
“The government and the Council are trying their best, but simply providing a hut will not revive the tradition," he says. "Most of the work of the herders takes place outside the hut. They have to milk the yaks in rain and snow, in temperatures as low as -20 to -30 degrees, and for that, they need proper equipment. There are many yak herding communities around the world, and we need to give exposure to them. After all, some of the wealthiest businessmen are involved with yak products. But here, the mindset is that yak rearing is the last resort, without realising that it can provide a sustainable livelihood,” adds Thinlay Nurboo.
“Our education system focuses solely on preparing us for jobs, without providing proper education and guidance about our traditions and culture," he says. "Students aren’t made aware that these traditions are not only important but also sustainable. There's a need to recognise the value of our cultural heritage alongside modern education,” he concludes.
