Nestled in the remote valleys of the Himalayas, Turtuk is a village shrouded in mystery, its past woven from threads of ancient civilizations, warrior conquests, and cultural shifts. As one of the northernmost villages in India, Turtuk’s history is as diverse as it is complex, with multiple theories attempting to trace the roots of its earliest inhabitants. This article delves into the rich tapestry of Turtuk’s history, exploring the various narratives that have shaped the village’s identity.
Table of Contents
The Brogpas: The Earliest Inhabitants
The story of Turtuk begins with the Brogpas, a tribe believed to have been among the earliest known inhabitants of the region. Due to limited documentation, it is indeed difficult to predict the identity of the The Brogpas, various speculations are there as some believes they were the native to the land while others thinks they have migrated from Gilgit (now in Pakistan).
The Brogpa Kingdom and Fortress
The Brogpas established a kingdom in Turtuk, with their stronghold being the Brog-pay khar, a fortress strategically perched on a hill overlooking the village. This fortress, now in ruins, still bears the marks of its past grandeur, with massive walls and rooms spread over a hillock. It is believed that the entire village once lived within these fortified walls, a necessity in times of constant danger and insecurity.
The fortress was equipped with a water canal, ingeniously built along the steep slope of the hill, which supplied fresh water to its inhabitants. The water was collected in a pound known as Khar ri Zing, or the Palace’s pond. Inside the fortress, small rooms or Dongs, to storing grains and other valuable possessions. These remnants of the Brogpa civilization offer a glimpse into the lives of Turtuk’s earliest inhabitants, their agricultural practices, and their need for security in a turbulent era.
The Brogpas’ Religion and Cultural Practices
The Brogpas, Turtuk’s earliest known inhabitants, are believed to have practiced Bon, an ancient spiritual tradition that predates Buddhism in the region. Bonism, as this practice is often called, is rooted in the worship of nature, the veneration of spirits, and the use of rituals to maintain harmony between humans and the natural world. This belief system, deeply intertwined with the environment, left a lasting mark on Turtuk, evident in both archaeological findings and the village’s present-day cultural practices.
Archaeological Evidence of Bon Practices
One of the most compelling pieces of evidence suggesting the Brogpas or the earlier inhabitant’s adherence to Bonism comes from the excavation of Turtuk’s old mosque. During these excavations, several ancient graves were uncovered, revealing a burial practice that aligns with Bon traditions. The individuals buried in these graves were found with their necklaces and other personal belongings—a practice characteristic of Bon funerary rites, where the dead were often interred with objects that they might need in the afterlife.
These findings suggest that even as the region gradually transitioned to Buddhism and later to Islam, elements of Bonism persisted among the Brogpas. The presence of such artifacts in burial sites highlights the spiritual significance placed on personal items and the belief in their continued use after death, a concept central to Bon beliefs.
Bon Influences in Contemporary Turtuk
The influence of Bonism is not merely a relic of the past; it continues to resonate in the everyday lives of Turtuk’s inhabitants. Several customs and belief systems in Turtuk today can be traced back to Bon traditions, illustrating the enduring legacy of this ancient spiritual practice. For instance, the villagers’ deep reverence for nature, the use of certain rituals to ward off evil spirits, and the importance of maintaining harmony with the environment all reflect core Bon principles.
In Turtuk, these practices manifest in various forms, from the ways in which festivals are celebrated to the daily rituals that seek to balance the spiritual and material worlds. The belief in the presence of spirits in natural elements—such as mountains, rivers, and trees—continues to shape the villagers’ interactions with their surroundings. This spiritual connection to nature, a hallmark of Bonism, underscores the earlier inhabitants lasting influence on Turtuk’s cultural identity.
The Arrival of Chuli and Yangdrung: External Invaders or Indigenous Leaders?
As with many ancient civilizations, the Brogpas’ reign in Turtuk eventually came to an end, giving way to a new chapter in the village’s history. This chapter centers around two enigmatic figures: Chuli and Yangdrung. Theories about their origins vary, with some narratives portraying them as external invaders, while others suggest they were indigenous leaders.
The First Theory: Chuli and Yangdrung as External Warriors
One prominent theory posits that Chuli and Yangdrung were warriors from the northwest, possibly from Central Asia or Mongolia. According to this narrative, these warriors arrived in Turtuk before the spread of Islam in the region, likely during the great migrations and upheavals of the 13th century, a time when Genghis Khan’s conquests sent shockwaves across Asia.
Apo Ab. Rahim Bari tells the tale of this two legendary warriors that they once served the Maqpon kingdom of Skardu. Skilled in the art of archery, (much like the famed Mongols), these warriors played a crucial role in extending the kingdom’s territory, pushing its borders as far as Chitral and Gilgit. Their prowess on the battlefield earned them great respect, and as a reward, the kingdom offered them land in Kuwas. With the help of the kings army men know as (Maqpon pi Mahq), they built an intricate irrigation channel to sustain their new settlement. The people collected “Krua” from rongdo and “Pang” from Keres, vital resources for the construction of the project. However, as they settled into their new lives, word of Turtuk reached them, a land that piqued their curiosity and ambition. Determined to expand further, the warriors set their sights on conquering Turtuk. (This tale, Apo explains, likely took place during the reign of Ali Sher Khan Anchan, the only king of Skardu who managed to conquer distant regions like Chitral, making these warriors’ efforts a key part of his empire’s expansion).
In this account, Chuli and Yangdrung stayed at tyakshi for weeks before launching the attack , and with the help of two residents of tyakshi Dudo and Dado, (some believes they were the guards of the Brogpa, who lived by a fresh water spring at Tyakshi, and Through cunning and bribery, Chuli and Yangdrung gained the confidence of these guards) learned the secrets of the Brogpa fortress. They planned to overthrow the king and seize control of Turtuk.
The Siege of the Brogpa Fortress
According to one version of the story, Chuli and Yangdrung arrived in Turtuk with the intent to overthrow the Brogpa king (rGya-po) and seize control of the fortress. As they approached the fort, they encountered an old woman who had been left inside to monitor any activity. The king had entrusted her with a crucial task: to beat the war drums if anything went wrong, signaling to the returning villagers that the fort was under attack.
However, Chuli and Yangdrung, aware of the woman’s role, approached her with a promise to spare her life and that of her son if she cooperated with them. Faced with this dire choice, the woman chose to side with the invaders. She did not beat the drums as instructed, and instead guided Chuli and Yangdrung through the fort, revealing the location of the weapons and ensuring their successful infiltration.
The Defense at Grongi Zur and the Death of the King
After securing the fort, Chuli and Yangdrung quickly prepared for the return of the king and his men. They established their defense at Grongi Zur, a vantage point with a perfect line of sight for launching an attack. Grongi Zur was strategically positioned to allow for a clear shot at the king as he approached.
When the king and his men returned from the festival and reached a location now known as Gen Kan (meaning “King’s Lay”), Yangdrung was ready. As the king approached, Yangdrung took aim and, according to some accounts, shot the king with an arrow. Others believe that Yangdrung may have used a “Machadaar,” a type of early firearm, to deliver the fatal blow. The king’s death at Gen Kan marked the decisive end of the Brogpa reign, as his men scattered in panic, leaving Chuli and Yangdrung in control of Turtuk.
This theory paints Chuli and Yangdrung as formidable warriors who conquered Turtuk and drove out its original inhabitants. Their arrival marked a significant turning point in Turtuk’s history, setting the stage for the village’s transformation under new leadership.
The Alternative Perspective: Chuli and Yangdrung as Indigenous Brogpas
Contrasting sharply with the external warrior narrative is the theory that Chuli and Yangdrung were not invaders but rather part of Turtuk’s indigenous population. This perspective suggests that they were themselves Brogpas, deeply rooted in the region’s history and culture.
The term “Brogpa” in the Balti language refers to nomads or pastoral people, which aligns with the idea that Chuli and Yangdrung were not foreign conquerors but rather leaders within the Brogpa community. According to this theory, they were the original inhabitants of the region, and their leadership was a natural extension of their deep connection to the land.
The historical context of this theory places Chuli and Yangdrung’s story in the 16th century, during the reign of Ali Sher Khan Anchan, a prominent ruler who expanded his influence over Baltistan. The Skardu Kingdom, under Ali Sher Khan Anchan, appointed a “Kharpon” (governor) to oversee Turtuk and its surrounding areas, including twelve leaders known as “Trangpa Chones.”
It is suggested that during this period, a Dardic group from Gilgit was settled in Turtuk to defend the Skardu Kingdom from potential Ladakhi invasions. As the Skardu Kingdom imposed its rule, the local population, including the descendants of Chuli and Yangdrung, faced increasing pressure and discontent. The once-nomadic Brogpas struggled to adapt to the new political and social order imposed by the Kharpon.
The Revolt Against the Kharpon: A Struggle for Independence
As the Skardu Kingdom weakened due to internal conflicts and civil wars following the death of Ali Sher Khan Anchan, the Kharpon of Turtuk declared himself an independent king, severing ties with the fractured Skardu Kingdom. This act of defiance marked a pivotal moment in Turtuk’s history.
According to this theory, Chuli and Yangdrung saw this as an opportunity to reclaim their ancestral lands. With the help of the people of Tyakshi and the Kingdom of Khapulu, they launched an attack on the Kharpon’s fort. The narrative suggests that they were able to outmaneuver the Kharpon, who was away at a polo match when the attack occurred. Chuli and Yangdrung set up their defenses at Grongi Zur and killed the Kharpon and his men at Gen Kan, a place that later became synonymous with this battle.
This version of events portrays Chuli and Yangdrung not as conquerors but as rightful heirs who were reclaiming their homeland. Their victory over the Kharpon is seen as a restoration of local governance and a return to the traditional way of life in Turtuk.
Connecting the dots
How ever the oral history related to both the theories extends to the successors of Chuli and Yangdrungs, the oral narration goes as :
After the passing of Chuli and Yangdrung, the sons of Chuli namely Parat and Panchung, found themselves embroiled in a bitter feud with their nine sons of of Yangdrung. The conflict ignited when Parat and Panchung ventured into Youkpor Lungma for a hunting expedition. During this hunt, the Burgu (the nine sons of Yangdrung) tragically killed Parat. while Panchung, narrowly escaping, sought refuge and military aid from the neighboring kingdom of Ladakh.
With the support of the Ladakhi army, Panchung returned and engaged the Burgu in a decisive battle at Gur Guri Naltsos. In this confrontation, all nine of Yangdrung’s sons were slain. It’s worth noting that the nine brothers shared a single wife (Burgue Nanga) who was pregnant at the time of the conflict. The local people believed that the unborn child, despite being born after , was a descendant of Yangdrung. The the death body of parat is believed to be buried at Bagat youl.
This story suggest that they have close ties with the kingdom of ladakh and some how aligns with the second theory, as there were no established kingdom in ladakh before 10th century.
Genetic Evidence and Cultural Identity
As with many historical narratives, the story of Chuli and Yangdrung has been shaped by both fact and fiction. One of the most controversial aspects of their story is the claim that they were descended from people of Kufa, specifically the Umayyad dynasty, which is viewed negatively in many parts of the Islamic world, particularly in Shia-majority regions like Baltistan.
This claim, however, has been largely debunked by genetic studies. Research into the genetic makeup of Turtuk’s inhabitants suggests that they are more closely related to Manchurians, Tibetans, and Mongolians than to any Arab lineage. This evidence lends credence to the theory that Chuli and Yangdrung were more likely to have Central Asian or Mongolian roots, if not being indigenous to the region themselves.
The debate over their origins is further complicated by the names associated with the Kharpon and his followers, such as Aziz and Jaan, which seem out of place in a Tibetan-influenced region before the arrival of Islam. Additionally, the supposed use of a “Machadaar” (a type of sniper rifle) in the 11th century is anachronistic, casting further doubt on some of the more fantastical elements of the Kufa narrative.
Cultural and Religious Influences
Beyond the tales of warriors and fortresses, Turtuk’s history is also marked by its cultural and religious evolution. The village, like much of Baltistan, was influenced by Bonism and Buddhism long before the arrival of Islam in the 14th century. This is evident from the relics and influences found in the region, including in Turtuk.
During the excavation of the old mosque in Turtuk, remnants of earlier religious practices were uncovered, suggesting that the earlier inhabitants were Bons. This aligns with the broader historical trend in Baltistan.
The Ruined Fort of Turtuk: A Testament to Its Turbulent Past
One of the most enduring symbols of Turtuk’s complex history is its ruined fort. Perched atop a hill, the fort stands as a silent witness to the village’s turbulent past. It is believed that this fort was the stronghold of the Kharpon during the Skardu Kingdom’s rule and later became the site of the battle between the Kharpon and Chuli and Yangdrung.
Today, the fort is in ruins, but its significance remains intact. The massive walls, now crumbling, and the remnants of rooms and storage areas offer a glimpse into the strategic importance of Turtuk in the region’s history. The fort’s location, overlooking the village and the surrounding valleys, underscores its role as a defensive stronghold in a region marked by constant power struggles.
For visitors to Turtuk, the ruined fort is more than just an ancient structure; it is a symbol of the village’s resilience and the complex power dynamics that have shaped its history. Whether one subscribes to the theory of Chuli and Yangdrung as external warriors or indigenous leaders, the fort remains a key piece of evidence in understanding the village’s historical narrative.
Challenges in Uncovering Turtuk’s History
Unraveling the history of Turtuk is no easy task. The village’s remote location in the high Himalayas has made it difficult for historical records to be kept or preserved over the centuries. As a result, much of what we know about Turtuk’s past comes from oral histories, passed down through generations, each retelling adding new layers to the story.
The lack of archaeological studies specifically focused on Turtuk further complicates efforts to piece together its history. While there have been some archaeological explorations in the broader region, Turtuk has often been overlooked, deemed less significant compared to other sites in Baltistan. This has left many questions unanswered and many aspects of the village’s history shrouded in mystery.
Moreover, the harsh climate and potential natural disasters in the region could have destroyed any ancient artifacts or settlements, further erasing the physical evidence of Turtuk’s past. Despite these challenges, the village’s rich oral traditions and the remnants of its ancient structures offer invaluable insights into its history.
Conclusion
Turtuk’s history is a tapestry of myths, legends, and historical events, woven together by the stories of its people and the remnants of its past. From the Brogpas, the earliest known inhabitants, to the enigmatic figures of Chuli and Yangdrung, the village’s history is marked by power struggles, cultural shifts, and resilience.
As we explore the various theories surrounding Turtuk’s past, it becomes clear that history is not a single narrative but a collection of stories, each offering a different perspective on the events that shaped this remote Himalayan village. Whether one believes in the tale of external warriors conquering a fortified kingdom or the story of indigenous leaders reclaiming their homeland, Turtuk’s history is a testament to the enduring legacy of its people.
In the end, Turtuk stands as one of the oldest civilizations in the narrow valleys of the Himalayas, its history as diverse and unpredictable as the landscape it inhabits. As more research and archaeological efforts are undertaken, new chapters of Turtuk’s history may yet be uncovered, adding further depth to the story of this remarkable village.
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