SRINAGAR: A forthcoming book by engineer-turned-folklorist Robin Koul promises to bring into sharp focus the largely undocumented spiritual and cultural landscape of the Ramban district in Jammu and Kashmir. Titled Ramban: Folklore History Ophiolatry, the 172-page work is being published by Apna Book Publisher, Srinagar.
The book is Koul’s second major literary work, following The Yaksha’s Cap and Other Stories_ (2019). It is the result of years of field-based research conducted across the rugged and often inaccessible terrains of the Chenab Valley. Currently posted in Ramban, Koul has combined his professional familiarity with the region and his long-standing passion for folklore to document oral histories, belief systems, and sacred geographies that have survived for generations through word of mouth alone.
At the core of the book lies an in-depth exploration of ophiolatry, or snake worship, which continues to shape the faith, rituals, and everyday life of local communities. The author records how almost every mountain peak, forest stretch, and settlement in Ramban is associated with a specific Naga deity, forming a dense spiritual map rooted in the landscape itself. Central to this belief system is Shankhpal Devta, regarded as the principal deity of the Lander region. The ancient temple dedicated to Shankhpal, located at an altitude of 9,530 feet on the Shankhpal ridge, is described as a striking example of dry-stone architecture, built without mortar and accessed through a demanding pilgrimage route that reflects the depth of local devotion.
The book also documents a range of other deities who continue to occupy an important place in community life. In the Zundhar area, Lakru Dada Ji is revered as a guiding and protective figure, often depicted as a white-clad rider on a black horse. Local belief holds that he helps lost travellers and safeguards villages, with offerings of jaggery and sherini made at his shrine along the route to Gham village. His association with cremation grounds lends him a symbolic link to cycles of life and death. Other figures explored include Baba Bansul, Chousar Naag Devta, Traman Devta, and Kicholi Mata, whose shrine remains a centre for prayers related to health and well-being.
Beyond living belief systems, the book introduces a strong historical dimension through sites such as the Gajpat Fort, perched atop a mountain and associated with episodes of imprisonment and rebellion. These structures, alongside sacred sites marked by stone horseman sculptures and Pakharrs, anchor Ramban’s folklore within a tangible historical setting.
According to the author, more than fifty historical and sacred sites linked to indigenous deities and ancient traditions have been rediscovered and documented during his research, many of which had never been formally recorded. While acknowledging that numerous deities remain known only within isolated mountain communities, the book attempts to trace the mythological origins of Naga worship through a careful reading of folklore, regional traditions, and ancient textual references.
Scholars note that Ramban: Folklore History Ophiolatry bridges the gap between myth and history, offering material relevant to anthropology, archaeology, linguistics, cultural sociology, ethnomusicology, social ethnography, origin myths, and studies of human migration. By preserving fragile oral traditions and mapping them onto physical landscapes, the book makes a significant contribution to the documentation of Jammu and Kashmir’s intangible cultural heritage.
With its blend of rigorous fieldwork and narrative sensitivity, the book is expected to be of particular interest to researchers, historians, folklorists, and readers seeking to understand the deeper cultural layers of the Himalayan region.
