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People’s car: industrial India and the riddles of populism

for the future’ (94). These chapters provide a clear sense of the entanglements between people, animals and the environment. This is represented in the examination of herding practices, where the act of moving animals to pastures embodies an ‘experience of the high mountains [that] amalgamates physical strain, bodily sensations, and emotions’ (157). In the absence of these practices, the sense of connection with the physical environment is weakened and along with it the sense of care and community. This is reflected in the closing passage, where Gagné argues ‘when elders talk about the fate of the glaciers... they are also reflecting on their own fate as their presence and influence disappear’ (172). Gagné’s immersion in the field and careful observation of life in the Ladakh region has generated a rich impression of how marginal communities cope in an era of social, political and environmental change. The state looms as a presence through the book, so providing a more nuanced view of it could have highlighted the extent to which the different forms it takes have variously contributed to and countered the losses documented. The book will appeal to readers interested in understanding more about life in India’s Himalayan regions, but it also has much to offer those seeking to gain an appreciation of the way communities evolve and adjust in response to change.