This study explores the complex interplay between tribal autonomy, environmental governance, and identity politics in the Union Territory of Ladakh, India. Following the abrogation of Article 370 in August 2019, which revoked the special constitutional status of Jammu &, Kashmir and bifurcated the state into two Union Territories, Ladakh has been undergoing significant political, legal, and ecological transformations. The central objective of this research is to critically examine the governance vacuum that emerged in Ladakh post-2019 and the resulting sociopolitical movements advocating for constitutional safeguards under the Sixth Schedule of the Indian Constitution. This demand, framed by civil society and tribal groups, is situated within broader discourses on federal restructuring, decentralization, and indigenous environmental stewardship in postcolonial India.

Employing a qualitative ethnographic approach, the study is grounded in 18 semi-structured interviews with a diverse set of stakeholders including elected representatives, bureaucrats, civil society leaders, youth activists, and nomadic community members. Fieldwork was primarily conducted in Leh district, with supplementary interviews in Turtuk (Nubra Valley) and Kargil. Data collection was complemented by document analysis, media review, and participatory observation. The analysis draws on Amita Baviskar's (2003) theoretical framework on the cultural politics of natural resources, which foregrounds identity, meaning-making, and power relations in environmental struggles. It also engages with legal-political frameworks such as the Panchayats (Extension to Scheduled Areas) Act (PESA), Forest Rights Act (FRA), and comparative institutional studies of the Sixth Schedule in Northeast India.

Thematic analysis of the data reveals five major findings: (1) The ambiguity of autonomy under UT governance, marked by bureaucratic centralization and symbolic decentralization, (2) The reductive categorization of tribal identities and its implications for inter-community dynamics and access to affirmative action, (3) The tension between traditional ecological knowledge systems and market-driven development models, (4) The legitimacy crisis of representational politics within civil society and religious institutions advocating for Sixth Schedule inclusion, and (5) The aspirations and anxieties of Ladakhi youth navigating the intersections of tradition, modernity, and ecological uncertainty.

The discussion chapter places these findings within the broader context of India's federal system, highlighting that Ladakh's autonomy movement is not solely a response to the revocation of Article 370 but rather a deeply ingrained expression of cultural, ecological, and political selfdetermination. The research findings demonstrate the intricate relationship between tribal identity in Ladakh, which is both a legal and political construct, and a lived ecological reality. This connection is closely tied to the land, cosmology, and collective memory of the community. The issues of representation and the vulnerability of decentralized institutions highlight the importance of developing governance models that are tailored to specific regions, ensuring inclusivity, accountability, and ecological awareness.

The thesis concludes by suggesting that the sixth schedule of the constitution should be included, granting more authority to the Ladakh Autonomous Hill Development Councils, implementing ecological zoning laws, and establishing youth-led participatory platforms. By amplifying the perspectives of tribal communities and ecological custodians, this study adds valuable insights to important discussions on autonomy, environmental justice, and sustainable governance in India's borderlands.