Col Satish Singh Lalotra
slalotra4729@gmail.com
The word ‘transhumance’ is nothing new to the mankind since the days of human evolution, when movement of human beings was dictated by saving of their livelihoods that involved moving lock stock and barrel with their livestock in search of better landscapes that could sustain both the entities. Even today ‘transhumance’ is alive and kicking in many parts of the world to include hilly states of Himachal Pradesh, J&K, Uttrakhand to name a few in India. To be more precise, ‘transhumance’ reflects the bi- annual and seasonal movement of livestock, and pastoral communities between fixed summer and winter grazing grounds. One has to understand that there is a big difference between ‘Nomadism’ and ‘Transhumance’. More often than not we interchange these two words without making much difference between the two’; whereas these two words are poles apart. Widely seen as a relic of the past, animal herders come to public attention only when we encounter them on our roads and tracks and their herds disrupting our movement. Out of all the states in India, J&K is probably the most affected by these transhumance movements that has now been officially recognized even by the recent Oxford policy report. This seminal information by the Oxford policy report says specifically that transhumance activities in the UT of J&K contributes approximately Rs 6000 crore worth of services annually alone. These ecosystem services are key to preventing natural disasters, floods, avalanches etc as was witnessed during last year’s monsoon of 2025 in the UT.
Incidentally the year of 2026 has been designated as the ‘International year of Rangelands and pastoralists’ (IYRP 2026) ,and the attention is turning towards such communities whose lives are intricately interwoven with nature, livestock, and the fragile ecosystems of the world’s grasslands and mountain pastures. The UN has dedicated the present year of 2026 to this particular human activity of which not many of us are aware of as also to highlight the indispensable role of pastoralists in sustaining bio-diversity, food security and climate resilience. Having spent the formative years of my army life while in service in such fringe areas of the country and witnessing such ‘transhumance’ activities it was but natural for me to take to the pen to address this issue on this UN year of ‘Rangelands and pastoralists’. Hence this article of mine primarily is based on my vast experience that I have had while interacting with these nomadic communities off and on during my service retinue. These semi-nomadic and even nomadic animal herders move along with their animals during summers from villages in the plains or foothills (the district of Kathua, Samba, Jammu) to high pastures in the upper reaches of Udhampur, Chenab valley and also to a small number of spots in Himachal Pradesh and Punjab. They seek good climate and fodder best suited for their animals. As winter sets in, they gird up their loins and set off for a 600 km vertical journey that takes something between a month and a half of foot slogging. Readers of this article will be surprised to know that out of a total of 6 lakhs transhumance pastoralists in J&K, approximately 5 lakhs plus undertake this epic journey year after year. Though across the globe about 20 odd countries witness these sort of temporary transhumant migrations , but nothing comparable to the scale and timings of these transhumance migrations undertaken by nomadic tribes in India.
As if not to be left behind, the ‘Van Gujjars’ inhabiting the highlands of Uttrakhand and even the Gaddi and Sippi of Himachal Pradesh form part of this larger transhumant migration thereby forming part as an important emissary between the society and the nature. The UNGA( UN General assembly ) at its 76th session declared 2026 as the ‘International year of Rangelands and Pastoralists’. FAO (Food and agricultural organization) is the lead agency for celebrating in collaboration with other relevant stakeholders this year the very seminal event of international importance. The #IYRP-2026 provides a unique opportunity to raise the awareness of the importance of ‘Rangelands and pastoralists, advocating for increased responsible investment and adapted policies for the pastoral sector. It calls for policies that secure pastoralists access to land and natural resources, support mobility and promote customary and inclusive governance, while encouraging adequate investments in rangeland management, ecosystem restoration, animal health services and equitable value chains. This year of 2026 also aims to foster inclusive policy dialogue and collaborative engagement to improve pastoralists livelihoods and sustainable rangeland management. As mentioned above, this write up of mine lays special emphasis on these nomadic tribes in the erstwhile state of Jammu and Kashmir and how centuries after centuries they still have maintained their emphasis in a fast changing society of the UT notwithstanding these changes inter alia bringing a whiff of change in them too.
Custodians of Rangelands
As a community these nomadic people by their transhumance activities have serviced the UT of J&K in more ways than one can even think of. As far as ‘rangeland management’ is concerned by grazing their animals alternatively between the summer pastures in the upper reaches and lower lying areas during the winters , these Gujjars, Bakerwals and Gaddis have enabled both systems to regenerate and thrive actively. The ‘Bakerwals’ in particular traditionally shepherds and goat herders are among the most mobile pastoral communities in entire south Asia. The Gujjars combine livestock rearing with limited agriculture in some areas. Combined together both of these nomadic communities commandeer an entire spectrum of ‘transhumance’ activity. For generations these communities have transformed difficult mountainous terrain into productive landscapes. Their livestock provide milk, wool, meat, manure, and economic security. More importantly, their grazing systems have helped maintain ecological balance in mountain ecosystems. This bi-annual migration itself has become a defining cultural event in the hilly states of India, and for Jammu and Kashmir this movement from hills to plains and back and vice versa is what keeps connected these two diverse geographical entities like no one else.
Fire risk mitigation
Almost all hilly states of India, with Jammu and Kashmir no exception too are rife with forest fires all around the year. From December 2025 till February 2026 i.e in a mere span of three months, a mindboggling forty eight ( 48) forest fires were reported from Kashmir itself , not to mention the forest fires from Jammu region. If the same are taken into consideration, the figure may swell up for the discomfort of all and sundry. These 48 forest fires damaged nearly 100 hectares of forest area, indicating that now these fires are appearing outside their traditional seasonal window. Is it not a cause of worry for the collective conscience of Jammu and Kashmir? Now here comes the role of transhumant pastoralists’ movement. These pick up and dispose off pine needles and brush wood which reduces fire risk. A UT government report of Jammu and Kashmir asserts that the transhumant movement of Gujjar Bakerwals on an average reduces forest fire over 7000 to 12000 hectares of land which is quite substantial by any stretch of calculation. Can best of tech gizmos if put into motion beat these figures of forest fire mitigation in Jammu and Kashmir as has been portrayed by these transhumant migrations of nomadic tribes?
Why Mobility matters
Modern development often views movement as a sign of backwardness. However contemporary ecological research increasingly recognizes mobility as the foundation of sustainable pastoral systems. This year of 2026 dedicated to rangelands and pastoralists by the world body of UN emphasizes precisely the same by way of enabling vegetation recovery, reducing pressure on fragile ecosystems and strengthening plus showing resilience against climate variability. The Gujjar and Bakerwal migration of Jammu and Kashmir exemplifies this principle perfectly. With mobility inherent in their character and ‘sine quo non’ of their very existence the grazing pressure is evenly distributed across vast areas and landscapes. Pastures receive adequate recovery periods, preventing overgrazing. Nutrients are naturally recycled through animal manure, while grazing helps maintain grassland health and reduces the accumulation of dry vegetation that can fuel forest fires. Far from degrading nature, traditional ‘transhumance’ often works in complete harmony and is in sync with ecological processes.
Soil fertility, moisture retention & repositories of culture
Consequent to transhumance, the animals leave their foot prints on the soil on which they tread, thereby increasingly undertake capacity building of the terra firma by more absorption of water. This also means that when it rains, water is more likely to go deeper into the soil rather than run off the surface and erode the top soil in the process. This has implications for the likelihood of landslides, which are becoming all too pervasive in Himalayan belt from Ladakh to Arunachal Pradesh. These transhumants have known to master the value of medicinal plants for long time which the modern world is only realizing now. Besides these nomadic tribes are keeping alive rare languages and concomitant cultural heritage by remaining in touch with them , unlike we urbanites who feel ashamed in doing the same.
Challenges Galore
Despite their contributions as mentioned above, Gujjars and Bakerwals in Jammu and Kashmir are beset with teething problems that require a very sagacious approach by the powers that be in the UT for their mitigation. ‘Climate change’ is perhaps the most serious threat to their transhumance activity. Altered snowfall patterns, delayed monsoons, shrinking pasture availability are some of these challenges that come to my mind as an immediate response in this write up. There are many more which due to space constraints in this paper may not allow me to dwell upon. Be that as it may, a 2021 survey at the national level indicated that while state and center both recognize the need for pastoralism, they are missing the chance to harness the potential of practices such as rotational grazing and fire risk management. The above mentioned survey of 2021 also laid stress on difficulties faced by such mobile communities, such as schools, hospitals, employment opportunities , social benefits etc that are enjoyed by the settled communities. J&K government as a mitigating action opened 19,00 seasonal educational centers , providing 33,000 transhumant children access to education while they live in their dhoks up in the higher reaches. Historically these communities were criminalized due to suspicion, friction and conflict. The Indian forest acts of 1865 and 1878 classified such grazing areas used by them as protected areas reserved for sovereign use. This colonial legacy continued even after 1947, with the 1972 wild life (protection act) closing off large tracts of forest areas, thus impeding their very survival. It was only in 1988 that these communities were recognized through the NFP (National forest policy) act of 2006. This act was extended to J&K only in 2019 (post reorganization act). A number of steps taken in 2022 to operationalize the said law in J&K have resulted in bigger visibility of these nomadic tribes with attendant benefits.
Let transhumants thrive
As thousands of nomads once again this summer of 2026 guide their herds across the Pir Panjal, they carry with them not only their livelihoods but also a living heritage that deserves to have a mention in this year’s UN mandated ‘International year of rangeland and pastoralists’.
(The writer is a retired Army Officer)
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