At the edge of the Himalayas: Arunachal Pradesh’s enduring table

At the far eastern reaches of the Himalayas, the majestic Arunachal Pradesh unfolds as a landscape of rare grandeur. Rugged mountain ranges descend into mist-laden gorges, while alpine meadows and dense subtropical forests coexist in striking harmony. Fed by the Brahmaputra and its tributaries, the terrain is alive with cascading waterfalls and clear blue rivers, lending the state a pristine, almost mystical beauty that feels both powerful and serene.

The first human settlements in present-day Arunachal Pradesh can be traced back to prehistoric times. Archaeological evidence from the wider Northeast Indian region, including areas adjoining Arunachal, indicates human presence from the late Pleistocene to early Holocene period, reflected in microlithic stone tools and some traces of habitation. Subsequent migrations took place in multiple waves, who moved from adjoining highlands from around the first millennium BCE. Migration routes followed valleys along the mighty Brahmaputra river and high Himalayan passes, shaping distinct tribal identities that identified with specific ecological features.

Settlement and governance patterns evolved in keeping with the mountainous terrain. Early settlements were typically small, clan-based villages located along river terraces and forested slopes, practising shifting cultivation (jhum), hunting, and later terrace farming where feasible. Governance remained largely decentralised, vested in village councils and clan elders, who framed customary laws. In contrast, western Arunachal, saw the emergence of Buddhist monastic institutions from the 17th century, introducing a theocratic-feudal form of governance. Overall, Arunachal’s history reflected a layered society, marked by migration, ecology, and local self-governance combined as its essence.

From the 13th to the 16th centuries, the hills witnessed a steady consolidation of local tribal territories. The western ranges saw communities influenced by Himalayan cultural and religious traditions, while the central belt witnessed the consolidation of a diversity of tribal groups. In the eastern and south-eastern hills, various indigenous communities settled in high valleys and forested areas, developing distinct ways of life. Each group refined its own social systems, agricultural cycles, and food practices, shaped by altitude, rainfall, and access to forests.

Under British colonial rule, the area that is today Arunachal Pradesh, gradually came under the administrative ambit of British India as part of its broader management of the mountainous northeast part of the country. The administrative system was characterized by limited indirect oversight under political officers and traditional tribal institutions largely continued functioning autonomously. After Independence, efforts were made to extend education, healthcare, and infrastructure but care was taken to respect traditional tribal conventions and institutions. Arunachal Pradesh was granted Union Territory status in 1972 and on 20 February 1987, it became the 24th state of the Indian Union. These political milestones altered governance and connectivity, yet the rhythm of village life and food practice continued to follow older patterns shaped by monsoons, harvests, and rituals.

Religious life in Arunachal Pradesh mirrors this layered history. Indigenous belief systems were centered around animistic and shamanic practices which prescribes harmony with the powers of nature. These traditions conceptualise the sun and the moon as supreme forces governing life, seasons and agricultural cycles. Rituals evolved around agricultural seasons, births and deaths, and seasonal change, often accompanied by communal feasts where meat, grain, and fermented brews are shared to affirm social bonds. In these contexts, food is both sustenance and celebration, expressing gratitude to the earth and continuity with the past.

In the western and north-western districts, long-standing spiritual traditions shaped social life for centuries. Local religious institutions became important centers of learning, ritual practice, and cultural exchange by the 17th century and continue to hold influence today. These traditions introduced structured ritual calendars, disciplined ways of life, and festive foods linked to seasonal and lunar cycles. Warm beverages, roasted grain preparations, and hearty meat stews suited to cold climates became part of everyday practice. Community festivals brought villages together, with food serving both as offering and as hospitality. Over time, Hindu influences entered through trade and pilgrimage routes, especially in the foothill regions, while Christianity spread among certain communities in the 20th century. These developments added new customs but rarely displaced older food traditions, which continued to reflect their original cultural identity.

From this spiritual and historical terrain arises a cuisine of remarkable diversity, united by technique rather than uniformity. The guiding principle is adaptation. With limited arable land, communities rely on shifting cultivation, terrace farming in some valleys, and extensive use of forest produce. The art of preservation became an essential part of every household who were well versed in the process of smoking, drying, fermenting, and packing food for long storage. Spice use is sparse, allowing the taste of meat, fish, bamboo, and greens to dominate. Heat comes not from chilies alone but from the fermentation process and smoke.

In the western highlands, a cuisine reflecting Buddhist influences was curated for the cold climate. Thukpa is a staple, a hearty noodle soup made with vegetables, meat, and mild seasoning, designed to warm and sustain. Zan, a porridge of roasted barley flour, another favourite, is stirred into hot water or broth, and eaten with butter tea or meat gravies. It makes for a healthy and filling meal. Gyapa khazi, a rice dish cooked with vegetables and meat, is prepared for gatherings, its richness balanced by minimal spice. Churpi, a hardened cheese made from yak or cow milk and often made in households with livestock, is valued for both nutrition and longevity. Meats are dried or smoked to be well preserved to last through the long winter months.

Moving eastward into the central belt, a different cuisine reflecting its ecology emerged. Bamboo shoot preparations are widespread. Ekkam, fermented bamboo shoot, is stored and used to flavour stews, imparting a sour depth that defines many dishes. Meat cooked with ekkam and greens forms another staple, and is simmered slowly until the flavours meld. Boiled vegetables dressed with minimal seasoning highlight freshness, while smoked meat adds complexity to simple plates. Apong, a fermented rice beer, accompanies meals and rituals alike, brewed differently by each community using rice and local herbs that give it varied flavours.

Among the neighbouring communities, a much-loved accompaniment is Pika Pila, a pickle that brings together chopped bamboo shoots and rendered meat fat into a side dish that has been part of everyday meals for generations. Neither overly spicy nor mild, it balances the gentle sourness of bamboo with the richness of the meat, lifted by the heat of raja mircha (king chilli). Bamboo shoots are first washed, finely chopped, and boiled to soften their bite. They are then mixed with a paste of fermented mustard seeds and cooked briefly in oil with simple spices until the flavours bind together into an aromatic relish. Among bamboo-based preparations, Papuk stands out as a smoky, spicy blend of fermented bamboo shoots, chicken, and wild vegetables that transforms everyday forest produce into a deeply satisfying local favourite.

In the colder western and south-eastern tracts, where dry meat is a prized winter reserve, another favourite side dish appears in the form of Lukter. Made from thin strips of smoked or dried meat tossed with crushed raja mircha (king chilli) flakes and salt, Lukter is prepared with almost no oil, relying instead on the aroma of roasted meat and the fiery sharpness of chilli. The meat is dry-roasted until crisp, then mixed with the chilli flakes into a coarse, intensely flavoured dish. Eaten in small quantities with rice, Lukter offers a burst of heat and protein, especially cherished during the long winters of Tawang and adjoining highlands, where its warmth and strength make it both comfort and sustenance.

The Apatani plateau offers a distinct variation shaped by wet rice cultivation and fish farming. Fish cooked with bamboo shoots and herbs is often wrapped in leaves and roasted over fire. Lettuce and greens are nutritious accompaniments and are eaten raw or lightly blanched, seasoned with salt and chilies. These dishes emphasize balance and are popular during communal feasts. Various meats are cooked with wild herbs, ginger, and chilies, often without oil. Stews are thin, meant to be eaten with rice and shared from common vessels. Another cherished preparation is Wungwut Ngam, a comforting chicken dish cooked with rice powder and local herbs, where gentle spice and earthy aromas come together to reflect the homely yet quietly exotic character of Arunachal’s kitchens.

In the eastern reaches, cuisine is influenced by high altitude and an abundance of forest produce. Meat stews are rich, using meat hunted from forests, and are cooked with minimal additions. Alongside meat-rich dishes appears Oying, a light stew of fresh vegetables softly boiled in their own juices, allowing natural flavours to emerge and echo the simplicity and resilience of tribal cooking traditions. Tubers and roots supplement rice, especially during winters and other periods of scarcity. Preservation through drying and smoking is meticulous as usual, ensuring food security in isolated valleys. Fermented soybeans, known locally as Pehak, are transformed into a pungent, spicy chutney that is central to many meals. The soybeans are first roasted until aromatic and mashed into a coarse paste, then mixed with finely chopped raja mirchi (king chilli) and salt to create a condiment that is bold yet deeply savoury. Served alongside steamed rice and meat or vegetable dishes, Pehak brings a unique richness that defines the Mishmi palate and reflects the ingenuity of turning simple, locally available ingredients into a powerful flavouring. The south-eastern hills introduce another culinary tradition. This area’s cuisine features robust meat dishes, often cooked with fermented soybean and bamboo shoots. Smoked meat is a prized ingredient, sliced thin and added to stews or fried lightly in oil with spices. Sticky rice preparations appear alongside rice cooked in bamboo tubes, imparting aroma and moisture forming the core of the meal. Fermented fish, used sparingly, adds intensity to vegetable dishes. Meals here are filling and designed to fuel physically demanding lives in the rough terrain.

Across the state, certain cooking techniques are similar but with local variations. Cooking in bamboo tubes is widespread, allowing food to steam gently over open fire. Leaves serve as wrappers and plates, reducing the need for utensils. Oil use is minimal, with fat coming primarily from meat. Chilies are used fresh or dried, not as overwhelming heat but as a flavour.

Festivals bring out the best of these cuisines. During harvest celebrations, large portions of meat are prepared and shared, reinforcing community ties. Religious festivals are an opportunity  to prepare special foods according to the ritual norms of different communities. Apong flows freely, its preparation itself a ritual passed through generations. In monastic areas, festive meals balance vegetarian and meat dishes, reflecting doctrinal influences without strict exclusion.

Modern roads and markets have now introduced new ingredients and recipes, yet the core of Arunachal Pradesh’s food culture remains intact. In towns like Itanagar, Pasighat, and Tawang, traditional dishes appear alongside modern fare, often adapted for the preferences of the younger generation. Homestays and local eateries serve thukpa, bamboo shoot meat, smoked meat, and fermented delicacies not as curiosities but as everyday food. A cuisine that has been shaped by geography, culture and rituals carries today the responsibility of representing a unique civilisation and way of living that has evolved over centuries.

I believe that the responsibility of honouring and preserving this heritage now rests with all of us as we move into the future. As packaged foods and external tastes enter even remote valleys, the knowledge and practices of indigenous kitchens must be valued and taught. These dishes are not relics. They are delicacies crafted for sustainability, nutrition, and community bonding. To cook them is to remember the wisdom and skills of ancestors. To pass them on is to affirm that food can still be grounded, nutritious, and flavourful. Arunachal Pradesh reminds us that civilization is not measured by uniformity but by the ability to adapt to the surroundings with wisdom. In its kitchens, history simmers, faith seasons, and the land speaks through every meal.

(The writer is Secretary, Cuisine India Society); views are personal