Indigenous ethnoreligious group residing in Chitral, Pakistan
Ethnic group
The
Kalash
(
Kalasha
: ????????, romanised:
Ka?a?a
), or
Kalasha
, are an
Indo-Aryan
[8]
[b]
indigenous people
residing in the
Chitral District
of the
Khyber-Pakhtunkhwa
province of
Pakistan
.
They are considered unique among the people of Pakistan.
[9]
[10]
[11]
They are also considered to be Pakistan's smallest
ethnoreligious group
,
[12]
and traditionally practice what authors characterise as a form of
animism
.
[13]
[4]
[5]
[c]
[6]
[d]
During the mid-20th century an attempt was made to force a few Kalasha villages in Pakistan to convert to Islam, but the people fought the conversion and, once official pressure was removed, the vast majority resumed the practice of their own religion.
[10]
Nevertheless, some Kalasha have since converted to Islam, despite being shunned afterward by their community for having done so.
[7]
[14]
The term is used to refer to many distinct people including the Vai, the ?ima-ni?ei, the Vanta, plus the
Ashkun
- and
Tregami
-speakers.
[10]
The Kalash are considered to be an indigenous people of Asia, with their ancestors migrating to
Chitral Valley
from another location possibly further south,
[9]
[15]
which the Kalash call "Tsiyam" in their folk songs and epics.
[16]
They claim to descend from the armies of
Alexander
who were left behind from his armed campaign, though no evidence exists for him to have passed the area.
[17]
[18]
[e]
They are also considered by some to have been descendants of
Gandhari people
.
[19]
The neighbouring
Nuristani people
of the adjacent
Nuristan
(historically known as
Kafiristan
) province of
Afghanistan
once had the same culture and practised a faith very similar to that of the Kalash, differing in a few minor particulars.
[20]
[21]
The first historically recorded Islamic invasions of their lands were by the
Ghaznavids
in the 11th century
[22]
while they themselves are first attested in 1339 during
Timur
's invasions.
[19]
Nuristan had been forcibly converted to
Islam
in 1895?96, although some evidence has shown the people continued to practice their customs.
[23]
The Kalash of Chitral have maintained their own separate cultural traditions.
[24]
Culture
[
edit
]
The culture of the Kalash people is unique and differs in many ways from the many contemporary
Muslim
ethnic groups surrounding them in northwestern Pakistan. Nature plays a highly significant and spiritual role in their daily life. As part of their religious tradition, sacrifices are offered and festivals held to give thanks for the abundant resources of their three valleys. Kalasha Desh (the three Kalash valleys) is made up of two distinct cultural areas, the valleys of
Rumbur
and
Bumburet
forming one, and
Birir Valley
the other; Birir Valley being the more traditional of the two.
[25]
Kalash mythology and folklore has been compared to that of
ancient Greece
,
[26]
but they are much closer to the
Vedic mythology
.
[27]
The Kalash have fascinated anthropologists due to their unique culture compared to the rest in that region.
[24]
Language
[
edit
]
The Kalasha language, also known as Kalasha-mun, is an
Indo-Aryan language
whose closest relative is the neighbouring
Khowar language
. Kalasha was formerly spoken over a larger area in south Chitral, but it is now mostly confined to the western side valleys having lost ground to Khowar.
[28]
[29]
Customs
[
edit
]
There is some controversy over what defines the ethnic characteristics of the Kalash. Although there was a larger population in the 20th century, the non-Muslim minority has seen its numbers dwindle over the past century. A leader of the Kalash, Saifulla Jan, has stated, "If any Kalash converts to Islam, they cannot live among us anymore. We keep our identity strong."
[30]
About three thousand have converted to Islam or are descendants of converts, yet still live nearby in the Kalash villages and maintain their language and many aspects of their ancient culture. By now,
sheikhs
, or converts to Islam, make up more than half of the total Kalasha-speaking population.
[7]
Kalasha women usually wear long black robes, often embroidered with
cowrie
shells.
For this reason, they are known in
Chitral
as "
the Black Kafirs
".
Men have adopted the
Pakistani
shalwar kameez
, while children wear small versions of adult clothing after the age of four.
[32]
[33]
In contrast to the surrounding Pakistani culture, the Kalasha do not in general separate males and females or frown on contact between the sexes. However, menstruating girls and women are sent to live in the "bashaleni", the village menstrual building, during their periods, until they regain their "purity". They are also required to give birth in the bashaleni. There is also a ritual restoring "purity" to a woman after childbirth which must be performed before a woman can return to her husband. The husband is an active participant in this ritual.
[34]
Girls are initiated into womanhood at an early age of four or five and married at fourteen or fifteen.
If a woman wants to change husbands, she will write a letter to her prospective husband informing him of how much her current husband paid for her. This is because the new husband must pay double if he wants her.
Marriage by
elopement
is rather frequent, also involving women who are already married to another man. Indeed, wife-elopement is counted as one of the "great customs" (
gh?na dast?r
) together with the main festivals. Wife-elopement may lead in some rare cases to a quasi-feud between clans until peace is negotiated by mediators, in the form of the double bride-price paid by the new husband to the ex-husband.
[37]
Kalash lineages (
kam
) separate as marriageable descendants that have separated by over seven generations. A rite of "breaking agnation" (
tatb?e ?hin
) marks that previous agnates (
tatb?e
) are now permissible affines (
darak
"clan partners").
[37]
Each
kam
has a separate shrine in the clan's
J???ak-h?n
, the temple to lineal or familial goddess
J???ak
.
[
citation needed
]
The historical religious practices of neighbouring
Pah??i peoples
of
Nepal
,
Kashmir
,
Uttarakhand
, and
Himachal Pradesh
are similar to those of the Kalash people in that they "ate meat, drank alcohol, and had shamans".
[38]
In addition, the Pah??i people "had rules of lineage exogamy that produced a segmentary system closely resembling the Kalasha one".
[38]
[39]
Festivals
[
edit
]
The three main festivals (khawsa?gaw) of the Kalash are the
Chilam Joshi
in middle of May, the
Uchau
in autumn, and the
Caumus
in midwinter.
[40]
The pastoral god Sorizan protects the herds in Fall and Winter and is thanked at the winter festival, while Goshidai does so until the Pul festival (p?. from *p?r?a, full moon in Sept.) and is thanked at the
Joshi
(jo?i, ???i) festival in spring. Joshi is celebrated at the end of May each year. The first day of Joshi is "Milk Day", on which the Kalash offer
libations
of milk that have been saved for ten days prior to the festival.
[41]
The most important Kalash festival is the
Chawmos
(cawm?s,
ghona chawmos yat
, Khowar "chitrimas" from *
c?turm?sya
, CDIAL 4742), which is celebrated for two weeks at winter solstice (c. 7?22 December), at the beginning of the month
chawmos mastruk
. It marks the end of the year's fieldwork and harvest. It involves much music, dancing, and goats killed for consumption as food. It is dedicated to the god Balimain who is believed to visit from the mythical homeland of the Kalash,
Tsyam
(Tsiyam, tsiam), for the duration of the feast.
[42]
At
Chaumos
, impure and uninitiated persons are not admitted; they must be purified by waving a fire brand over women and children and by a special fire ritual for men, involving a shaman waving juniper brands over the men. The 'old rules' of the gods (Devalog, dewal?k) are no longer in force, as is typical for year-end and carnival-like rituals. The main Chaumos ritual takes place at a Tok tree, a place called Indra's place, "indrunkot", or "indreyin". Indrunkot is sometimes believed to belong to Balumain's brother, In(dr), lord of cattle.
[27]
The men must be divided into two parties: the pure ones have to sing the well-honored songs of the past, but the impure sing wild, passionate, and obscene songs, with an altogether different rhythm. This is accompanied by a 'sex change': men dress as women, women as men (Balumain also is partly seen as female and can change between both forms at will).
[27]
At this crucial moment the pure get weaker, and the impure try to take hold of the (very pure) boys, pretend to mount them "like a hornless ram", and proceed in snake procession. At this point, the impure men resist and fight. When the "nagayr?" song with the response "han sarias" (from *samr?yate 'flows together', CDIAL 12995) is voiced, Balumain showers all his blessings and disappears. He gives his blessings to seven boys (representing the mythical seven of the eight Devalog who received him on arrival), and these pass the blessings on to all pure men.
[27]
In myth, Mahandeu had cheated Balumain from superiority, when all the gods had slept together (a euphemism) in the Shawalo meadow; therefore, he went to the mythical home of the Kalash in Tsiyam (tsiam), to come back next year like the Vedic Indra (
Rigveda
10.86). If this had not happened, Balumain would have taught humans how to have sex as a sacred act. Instead, he could only teach them fertility songs used at the Chaumos ritual. He arrives from the west, the
Bashgal valley
, in early December, before solstice, and leaves the day after. He was at first shunned by some people, who were annihilated. He was, however, received by seven Devalog and they all went to several villages, such as Batrik village, where seven pure, young boys received him whom he took with him. Therefore, nowadays, one only sends men and older boys to receive him. Balumain is the typical culture hero. He told people about the sacred fire made from junipers, about the sowing ceremony for wheat that involved the blood of a small goat, and he asked for wheat tribute (hushak) for his horse. Finally, Balumain taught how to celebrate the winter festival. He was visible only during his first visit, now he is just felt to be present.
[27]
During the winter the Kalash play an inter-village tournament of Chikik Gal (ball game) in which villages compete against each other to hit a ball up and down the valley in deep snow.
[
citation needed
]
Music
[
edit
]
Kalasha traditional music mainly consists of flute-like instruments (usually high in pitch), singing, poetry, clapping and the rhythmic playing of drums, which include the:
- wac
? A small
hourglass
-shaped drum; this is made from 'chizhin' (pine wood), 'kuherik' (pine nut wood), or 'az'a'i' (apricot (tree) wood). It is played with a larger drum called a 'dau' for the Kalasha dances.
- dau
? A large drum; this is played with a smaller drum called a 'wac' for the Kalasha dances, the smaller drum giving a lighter counterpart to the larger one.
[43]
Religion
[
edit
]
The Kalash people are primarily practitioners of the traditional Kalasha religion, which is a form of
Animism
and
Ancestor worship
mixed with
Ancient Hinduism
.
[13]
[4]
[5]
[6]
[44]
[
pages needed
]
however a minority have converted to Islam. According to
Michael Witzel
, "the Hindukush area shares many of the traits of IIr. [Indo-Iranian] myths, ritual, society, and echoes many aspects of Rigvedic, but hardly of post-Rigvedic religion".
[27]
[45]
Kalash culture and belief system differ from the various ethnic groups surrounding them but are similar to those practised by the neighbouring
Nuristanis
in northeast Afghanistan before their
forced conversion
to Islam.
[20]
[21]
Various writers have described the faith adhered to by the Kalash in different ways. Witzel describes both pre-Vedic and Vedic influences on the form of ancient Hinduism adhered to by the Kalash.
[27]
The isolated Kalash have received strong religious influences from pre-Islamic Nuristan.
Richard Strand
, a prominent expert on languages of the Hindu Kush, spent three decades in the Hindukush. He noted the following about the pre-Islamic Nuristani religion:
"Before their conversion to Islam the Nuristanis practised a form of ancient Hinduism, infused with accretions developed locally. They acknowledged a number of human-like deities who lived in the unseen Deity World (Kamviri
d'e lu
; cf. Sanskrit
deva lok'a-
)."
[46]
Deities
[
edit
]
Noted linguist and Harvard professor Michael Witzel summarises the faith practised by the Kalash with this description:
[27]
In myth it is notably the role of
Indra
, his rainbow and his eagle who is shot at, the killing of his father, the killing of the snake or of a demon with many heads, and the central myth of releasing the Sun from an enclosure (by Mandi <
Mah?n Deva
). There are echoes of the
Puru?a
myth, and there is the cyclical elevation of
Yama
R?jan (Imra) to sky god (Witzel 1984: 288 sqq.,
pace
Fussman 1977: 70).
Importantly, the division between two groups of deities (
Devalog
) and their intermarriage (Imra's mother is a 'giant') has been preserved, and this dichotomy is still re-enacted in rituals and festivals, especially the Chaumos. Ritual still is of this type: Among the Kalash it is basically, though not always, temple-less, involving fire, sacred wood, three circumambulations, and the *
hot?
. Some features already have their Vedic, and no longer their Central Asian form (e.g. dragon > snake).
[27]
- Mahandeo
Mahandeo is a deity whom the Kalash pray to and is known as
Mahadev
in other languages of the Indian subcontinent in modern Hinduism.
[47]
[f]
- Imra
Certain deities were revered only in one community or tribe, but one was universally revered as the Creator: The ancient Hindu god
Yama
Raja called imr'o in Kamviri.
[46]
[48]
There is a creator god, appearing under various names, no longer as Father Heaven, but as lord of the nether world and of heaven: Imra
(*
Yama
R?jan),
M?ra
'death' (Nuristani)
[27]
He (Yama rajan) is a creator deity called
Dezau
(?ezaw) whose name is derived from Indo-European *dheig'h 'to form' (Kati Nuristani dez 'to create', CDIAL 14621); Dezauhe is also called by the
Pashto
term
Khodai
. There are a number of other deities, semi-gods and spirits.
- Indr
Michael Witzel claims there is an
Indra
-like figure, often actually called Indr (N., K.) or Varendr (K., waræn, werin, *aparendra). As in the
Veda
, the rainbow is called after him. When it thunders,
Indra
is playing Polo. Indra appears, however, in various forms and modern 'disguises', such as Sajigor (Sajig?r), also called Shura Verin. The shrine of Sajigor is in
Rumbur
valley.
[
citation needed
]
Waren(dr-) or In War?n is the mightiest and most dangerous god. Even the recently popular Balumain (ba?imain, K.) has taken over some of Indra's features: He comes from the outside, riding on a horse. Balumain is a culture hero who taught how to celebrate the Kalash winter festival (Chaumos). He is connected with
Tsyam
, the mythological homeland of the Kalash. Indr has a demon-like counterpart, Je??an, who appears on earth as a dog; the gods (Devalog, Dewalok) are his enemies and throw stones at him, the shooting stars.
[27]
- Munjem Malek
Another god, Munjem Malek (munjem 'middle'; malek from Arab. malik 'king'), is the Lord of Middle Earth and killed, like the Indra, his father.
Mahandeo
(mahandeo, cf. the Nuristani Mon/M?ndi), is the god of crops, and also the god of war and a negotiator with the highest deity.
[27]
- Jestak
Jestak
(je??ak, from *jye??h?, or *de??r??) is the goddess of domestic life, family and marriage. Her lodge is the women's house (Je??ak Han).
Dezalik
(?izalik), the sister of "Dezau" is the goddess of childbirth, the hearth, and of life force; she protects children and women.
[27]
She is similar to the Nirmali (Indo-Iranian *nirmalik?). She is also responsible for the Bashaleni lodge.
[
citation needed
]
- Suchi, Var?ti and Jach
There also is a general pattern of belief in mountain fairies Suchi (su?i), who help in hunting and killing enemies, and the Var?ti (called v?taputr? in Sanskrit), their violent male partners of Suchi, reflecting the later Vedic (and typical medieval Kashmiri) distinction between
Apsaras
and
Gandharva
. They live in the high mountains, such as
Mount Kailash
like
Tirich Mir
, but in late autumn they descend to the mountain meadows. The Jach (j.ac.) are a separate category of female spirits of the soil or of special places, fields, and mountain pastures.
[27]
In line with Ancient Hinduism, the Kalasha people believe in one God (known as
Brahman
in both the pre and post-Vedic periods) with reverence to minor 'gods' (
Deva
) or more aptly known as celestial beings. They also use some Arabic and Persian words to refer to God.
[49]
- Krumai
Krumai is the goddess of the mountain
Tirich Mir
. She appears in the form of a wild goat, and she is associated with childbirth.
[50]
In one legend, she disturbed the other gods, and was chased by Imra, who threw her into a fast river. Krumai jumped up the river and ran up the cliff, causing the cliff's shape with her hooves. She revealed her true form and prepared a feast for the other gods, and they accepted her into their pantheon.
[51]
[
self-published source
]
Rituals
[
edit
]
These deities have shrines and altars throughout the valleys, where they frequently receive goat sacrifices. In 1929, as
Georg Morgenstierne
testifies, such rituals were still carried out by Kalash priests, "i?tikavan" 'priest' (from i?tikhek 'to praise a god'). This institution has since disappeared but there still is the prominent one of shamans (dehar).
[52]
Witzel writes that "In Kalash ritual, the deities are seen, as in Vedic ritual (and in Hindu P?j?), as temporary visitors."
[27]
Mahandeo shrines are a wooden board with four carved horse heads (the horse being sacred to Kalash) extending out, in 1929 still with the effigy of a human head inside holes at the base of these shrines while the altars of Sajigor are of stone and are under old juniper, oak and cedar trees.
[27]
Horses, goats and sheep were sacrificed. Wine is a sacred drink of Indr, who owns a vineyard (Indruakun in the Kafiristani wama valley contained both a sacred vineyard and shrine (Idol and altar below a great juniper tree) along with 4 large vates carved out of rocks)?that he defends against invaders. Kalash rituals are of the
potlatch
type; by organising rituals and festivals (up to 12; the highest called biram?r) one gains fame and status. As in the Veda, the former local artisan class was excluded from public religious functions.
[27]
There is a special role for prepubescent boys, who are treated with special awe, combining pre-sexual behaviour and the purity of the high mountains, where they tend goats for the summer month. Purity is very much stressed and centered around altars, goat stables, the space between the hearth and the back wall of houses and in festival periods; the higher up in the valley, the more pure the location.
[27]
By contrast, women (especially during menstruation and giving birth), as well as death and decomposition and the outside (Muslim) world are impure, and, just as in the Veda and
Avesta
, many cleansing ceremonies are required if impurity occurs.
[27]
Crows represent the ancestors, and are frequently fed with the left hand (also at tombs), just as in the Veda. The dead are buried above ground in ornamented wooden coffins. Wooden effigies are erected at the graves of wealthy or honoured people.
[27]
[53]
Location, climate and geography
[
edit
]
Located in
Khyber-Pakhtunkhwa
,
Pakistan
the Kalash people live in three isolated mountain valleys:
Bumburet
(Kalash:
Mumuret
),
Rumbur
(
Rukmu
), and
Birir
(
Biriu
). These valleys open towards the
Kunar River
, some 20 km south (downstream) of
Chitral
,
The Bumburet and Rumbur valleys join at
35°44′20″N
71°43′40″E
/
35.73889°N 71.72778°E
/
35.73889; 71.72778
(1,640 m), joining the Kunar at the village of Ayrun (
35°42′52″N
71°46′40″E
/
35.71444°N 71.77778°E
/
35.71444; 71.77778
, 1,400 m) and they each rise to passes connecting to Afghanistan's
Nuristan Province
at about 4,500 m.
[
citation needed
]
The Birir Valley opens towards the Kunar at the village of Gabhirat (
35°40′8″N
71°45′15″E
/
35.66889°N 71.75417°E
/
35.66889; 71.75417
, 1,360 m). A pass connects
[
citation needed
]
the Birir and Bumburet valleys at about 3,000 m. The Kalash villages in all three valleys are located at a height of approximately 1,900 to 2,200 m.
[
citation needed
]
The region is extremely fertile, covering the mountainside in rich oak forests and allowing for intensive agriculture, although most of the work is done not by machinery, but by hand. The powerful and dangerous rivers that flow through the valleys have been harnessed to power grinding mills and to water the farm fields through the use of ingenious irrigation channels.
Wheat
,
maize
,
grapes
(generally used for
wine
),
apples
,
apricots
and
walnuts
are among the many foodstuffs grown in the area, along with surplus
fodder
used for feeding the livestock.
[54]
The climate is typical of high elevation regions without large bodies of water to regulate the temperature. The summers are mild and agreeable with average maximum temperatures between 23 and 27 °C (73 and 81 °F). Winters, on the other hand, can be very cold, with average minimum temperatures between 2 and 1 °C (36 and 34 °F). The average yearly precipitation is 700 to 800 mm (28 to 31 inches).
[
citation needed
]
Genetic studies
[
edit
]
Genetic analysis of
Y-chromosome
DNA (Y-DNA) by Firasat, Khaliq,
et al
. (2007)
[56]
on Kalash individuals found high and diverse frequencies of these Y-DNA Haplogroups:
L3a
(22.7%),
H1*
(20.5%),
R1a
(18.2%),
G
(18.2%),
J2
(9.1%),
R*
(6.8%),
R1*
(2.3%), and
L*
(2.3%).
[56]
The relative lack of Steppe-related Y haplogroups, as well as the abundance of
South Asian
paternal ancestry, stands in contrast to other ethnic groups of Chitral region.
Genetic analysis of
Mitochondrial DNA
(mtDNA) by Quintana-Murci, Chaix,
et al
. (2004)
[57]
stated that "the western Eurasian presence in the Kalash population reaches a frequency of 100%" with the most prevalent mtDNA Haplogroups being
U4
(34%),
R0
(23%),
U2e
(16%), and
J2
(9%). The study asserted that no East or South Asian lineages were detected and that the Kalash population is composed of maternal western Eurasian lineages (as the associated lineages are rare or absent in the surrounding populations). The authors concluded that a western Eurasian maternal origin for the Kalash is likely.
[57]
A study of
ASPM
gene variants by Mekel-Bobrov, Gilbert,
et al
. (2005)
[58]
found that the Kalash people of Pakistan have among the highest rate of the newly evolved
ASPM Haplogroup D
,
[
clarification needed
]
at 60% occurrence of the approximately 6,000 year-old allele.
[58]
The Kalash also have been shown to exhibit the exceedingly rare 19 allele value at autosomal marker D9S1120 at a frequency higher than the majority of other world populations which do have it.
[59]
A study by Rosenberg, Mahajan,
et al
. (2006)
[55]
employing
genetic
testing among the Kalash population concluded that they are a distinct (and perhaps
aboriginal
) population with only minor contributions from outside peoples. In one cluster analysis
(with
K
= 7),
the Kalash formed one cluster, the others being Africans, Europeans/Middle Easterners,
South Asians
, East Asians,
Melanesians
, and
Native Americans
.
[55]
A study by Li, Absher,
et al
. (2008)
[60]
with geneticists using more than 650,000
single-nucleotide polymorphisms
(SNP) samples from the Human Genome Diversity Panel, found deep rooted
lineages
that could be distinguished in the Kalash. The results showed them clustered within the
Central
/
South Asian
populations
(at
K
= 7).
The study also showed the Kalash to be a separated group, having no membership within European populations.
[60]
Lazaridis et al. (2016) further notes that the demographic impact of steppe related populations on South Asia was substantial. According to the results, the
Mala
, a south Indian
Dalit
population with minimal Ancestral North Indian (ANI) along the 'Indian Cline' have nevertheless ~ 18 % steppe-related ancestry, showing the strong influence of ANI ancestry in all populations of India. The Kalash of Pakistan are inferred to have ~ 50 % steppe-related ancestry, with the rest being of Iranian Neolithic, Onge and Han.
[62]
According to Narasimhan, Patterson,
et al
. (2019),
[63]
the Kalash were found to possess the highest ANI ancestry among the population samples analysed in the study.
[63]
European descent hypothesis
[
edit
]
A study by Ayub, Mezzavilla,
et al
. (2015)
[64]
found no evidence of their claimed descent from soldiers of Alexander. The study, however, found that they shared a significant portion of
genetic drift
with
MA-1
, a 24,000 year-old
Paleolithic
Siberian
hunter-gatherer
fossil and the
Yamnaya culture
. The researchers thus believe they may be an ancient north-drifted
Eurasian
stock from which some of the modern European and Middle Eastern population also descends. Their
mitochondrial lineages
are predominantly from western Eurasia. Due to their uniqueness, the researchers believed that they were the earliest group to separate from the ancestral stock of the modern population of the Indian subcontinent estimated around 11,800 years ago.
[64]
The estimates by Qamar, Ayub,
et al
. (2002) of 20%?40% Greek
admixture
in the Kalash
[65]
has been dismissed by
Kivisild
, Rootsi,
et al
. (2003)
[66]
stating that:
- "some admixture models and programs that exist are not always adequate and realistic estimators of gene flow between populations ... this is particularly the case when markers are used that do not have enough restrictive power to determine the source populations ... or when there are more than two parental populations. In that case, a simplistic model using two parental populations would show a bias towards overestimating admixture".
[66]
The study came to the conclusion that the Kalash population estimate by Qamar, Ayub,
et al
.
- "is unrealistic and is likely also driven by the low marker resolution that pooled southern and western Asian-specific
Y-chromosome
Haplogroup H
together with European-specific
Haplogroup I
, into an uninformative polyphyletic cluster 2".
[66]
Discover
magazine genetics blogger
R. Khan
has repeatedly cited information indicating that the Kalash are part of the South Asian genetic continuum, with no
Macedonian
ethnic admixture, albeit shifted towards the Iranian people.
[67]
[68]
[69]
A study by Firasat, Khaliq,
et al
. (2006)
[70]
concluded that the Kalash lack typical
Greek
Haplogroups such as
Haplogroup 21 (E-M35)
.
[70]
Economy
[
edit
]
Historically a goat herding and subsistence farming people, the Kalasha are moving towards a cash-based economy whereas previously wealth was measured in livestock and crops. Tourism now makes up a large portion of the economic activities of the Kalash. To cater to these new visitors, small shops and guest houses have been erected, providing new luxury for visitors of the valleys.
[71]
People attempting to enter the valleys have to pay a toll to the Pakistani government, which is used to preserve and care for the Kalash people and their culture.
After building the first road which could be driven on by 4wD vehicles in the Kalasha valleys in the mid-1970s the people are engaged in other professions including tourism and joining the military, police and border force.
[72]
History and social status
[
edit
]
The Kalash are considered to be an
indigenous people
of Asia, with their ancestors migrating to Afghanistan from a distant place in
South Asia
which the Kalash call "Tsiyam" in their folk songs and epics.
[9]
This site is said to be near
Jalalabad
and
Lughman
according to Morgenstierne.
[73]
Per their traditions, the Vai are refugees who fled from
Kama
to Waigal after the attack of the
Ghazanavids
. Per the traditions of the Gawar, the Vai took the land from them and they migrated to the
Kunar Valley
. According to Strand, the Askun-speaking Kalash probably later migrated from Nakara in
Laghman
to lower Waigal. The ?ima-ni?ei people took over their current settlements from the indigenous people. The people Vant are refugees who fled from Tregam due to invasions. According to Kalsha traditions, some of the Vai who ritually hunted a golden bird every year at a place presently called Ramram in Kunar, settled there after failing to find their quarry and became the speakers of the
Gawar-Bati language
.
[10]
Shah Nadir Rais formed the Rais Dynasty of Chitral. The Rais carried out an invasion of Southern Chitral which was back then under Kalasha rule.
[74]
Kalasha traditions record severe persecution and massacres at the hands of Rais. They were forced to flee the Chitral valley and those that remained while still practising their faith had to pay tribute in kind or with
Corvee
labour.
[75]
The term "Kalasha" was used to denote all the "Kafir" people in general; however, the Kalasha of Chitral weren't considered to be "true Kafirs" by the
Kati people
who were interviewed about the term in 1835.
[76]
The Kalash were ruled by the
Mehtar
of
Chitral
from the 18th century onward. They have enjoyed a cordial relationship with the major ethnic group of Chitral, the
Kho
who are
Sunni
and
Ismaili
Muslims
. The multi-ethnic and multi-religious
State of Chitral
ensured that the Kalash were able to live in peace and harmony and practice their culture and religion. The Kalasha were protected by the Chitralis from Afghan Raids, who also generally did not allow missionaries in Kalash. They allowed for the Kalasha to look after their matters themselves.
[77]
The
Nuristani
, their neighbours in the region of former
Kafiristan
west of the border, were converted, on pain of death, to Islam by
Amir Abdur-Rahman
of
Afghanistan
in the 1890s and their land was renamed.
[78]
[79]
Prior to that event, the people of Kafiristan had paid tribute to the Mehtar of Chitral and accepted his suzerainty. This came to an end with the
Durand Agreement
when Kafiristan fell under the Afghan sphere of Influence.
[
citation needed
]
Prior to the 1940s the Kalash had five valleys, the current three as well as Jinjeret kuh and Urtsun to the south. The last Kalash person in Jinjeret kuh was Mukadar, who passing away in the early 1940s found himself with no one to perform the old rites. The people of Birir valley just north of Jinjeret came to the rescue with a moving funeral procession that is still remembered fondly by the valleys now converted Kalash, firing guns and beating drums as they made their way up the valley to celebrate his passing according to the old custom.
[80]
The Kalash of Urtsun valley had a culture with a large Kam influence from the
Bashgul Valley
. It was known for its shrines to Waren and Imro, the Urtsun version of Dezau, which were visited and photographed by
Georg Morgenstierne
in 1929 and were built in the
Bashgul Valley
style unlike those of other Kalash valleys. The last Shaman was one Azermalik who had been the Dehar when
George Scott Robertson
visited in the 1890s. His daughter Mranzi who was still alive into the 1980s was the last Urtsun valley Kalash practising the old religion. She had married into the
Birir Valley
Kalash and left the valley in the late 1930s when the valley had converted to
Islam
. Unlike the Kalash of the other valleys the women of Urtsun did not wear the Kup'as headdress but had their own P'acek, a headress worn at casual times, and the famous horned headress of the Bashgul valley, which was worn at times of ritual and dance.
[81]
George Scott Robertson
put forth the view that the dominant Kafir races like the Wai were refugees who fled to the region. The Kafirs are historically recorded for the first time in 1339.
[19]
Being a very small minority in a Muslim region, the Kalash have increasingly been targeted by some proselytising Muslims. Some Muslims have encouraged the Kalash people to read the Koran so that they would convert to Islam.
[82]
[83]
The challenges of modernity and the role of outsiders and NGOs in changing the environment of the Kalash valleys have also been mentioned as real threats for the Kalash.
[49]
During the 1970s, local Muslims and militants tormented the Kalash because of the difference in religion and multiple
Taliban
attacks on the tribe lead to the death of many, their numbers shrank to just two thousand.
[84]
However, protection from the government led to a decrease in violence by locals, a decrease in Taliban attacks, and a great reduction in the child mortality rate. The last two decades saw a rise in numbers.
[85]
In recent times the Kalash and
Ismailis
have been threatened with death by the Taliban. The threats caused outrage and horrified
citizens
[
failed verification
]
throughout
Pakistan
and the
Pakistani military
responded by fortifying the security around Kalash villages,
[86]
the
Supreme Court
also took judicial intervention to protect the Kalash under both the ethnic minorities clause of the constitution and Pakistan's Sharia law penal code which declares it illegal for Muslims to criticise and attack other religions on grounds of personal belief.
[87]
The Supreme Court termed the Taliban's threats against Islamic teachings.
[88]
Imran Khan
condemned the forced conversions threat as un-Islamic.
[89]
In 2017,
Wazir Zada
became the first Kalasha man to win a seat in the
Provincial Assembly of Khyber Pakhtunkhwa
. He became the member of the Provincial Assembly (PA) on a minority reserved seat.
[90]
[91]
[92]
In November 2019, the Kalash people were visited by the
Duke
and
Duchess of Cambridge
, as part of their Pakistan tour and they saw a traditional dance performance there.
[93]
Persecution
[
edit
]
The Kalash people are often referred to as Kalash Kafirs by the local Muslims and have been subjected to increasing incidents of killings, rape and seizure of their lands.
[94]
As per the Kalash, forced conversions, robberies, and attacks endanger their culture and faith.
[94]
[95]
Kalasha gravestones are desecrated and the symbolic carved horses on Kalasha altars are destroyed.
[96]
See also
[
edit
]
- ^
The Kalasha are a unique people living in just three valleys near Chitral, Pakistan, the capital of North-West Frontier Province, which borders Afghanistan. Unlike their neighbours in the Hindu Kush Mountains on both the Afghani and Pakistani sides of the border the Kalasha have not converted to
Islam
. During the mid-20th century a few Kalasha villages in Pakistan were forcibly converted to this dominant religion, but the people fought the conversion and, once official pressure was removed, the vast majority continued to practice their own religion.
Their religion is a form of
Hinduism
that recognises many gods and spirits and has been related to the religion of the Ancient Greeks, who mythology says are the ancestors of the contemporary Kalash ... However, it is much more likely, given their Indo-Aryan language, that the religion of the Kalasha is much more closely aligned to the Hinduism of their Indian neighbours that to the religion of Alexander the Great and his armies.
[2]
- ^
The Kalasha are a unique people living in just three valleys near Chitral, Pakistan, the capital of North-West Frontier Province, which borders Afghanistan ... However, it is much more likely, given their Indo-Aryan language, that the religion of the Kalasha is much more closely aligned to the Hinduism of their Indian neighbours that to the religion of Alexander the Great and his armies.
[8]
- ^
Nowhere is this more evident than among the pagan Kalash, a non-Islamic community living in the isolated valleys of Chitral whose faith is founded on animism.
[5]
- ^
The Kalash people are small in number, hardly exceeding 3,000, but ... as well as having their own language and costume, they practice animism (the worship of spirits in nature) ...
[6]
- ^
According to their traditions, the Vai fled the Ghaznavid invasion of Kama, following the Kunar up to made? and samalam in the Shigal Valley and thence over the watershed to their main community of vaigal. Accounts of the Gawar people state that the Vai expropriated the current site of Vaigal from the Gawar, who fled to the Kunar Valley. As the Vai expanded, they established the communities listed above.
At a probable later time, A?ku?u-speaking immigrants from the community of Nakara in the Titin Valley in Laghman migrated eastward, settled the community of g?amsa?a g?am in the middle Pech Valley, and thence moved further on into the lower Waigal basin. There they established the community of ni?eigram and gradually settled the district of ?imi, which includes the communities of mulde?, kegal, and aku?. The ?ima-ni?ei, as these people call themselves, drove out the native pre?v?e?inhabitants to the neighbouring valley of Tregam. They apparently adopted the language, vai-ala, of the upper valley inhabitants (var?an); so that today both the ?ima-Ni?ei and the Vai speak Kala?a-ala, although with a distinct division of dialects. The inhabitants of the hamlet of vant were originally refugees from later Muslim invaders in Tregam; they speak Kala?a-ala but are not reckoned as either Vai or ?ima-Ni?ei.
[18]
- ^
Some of their deities who are worshiped in Kalash tribe are similar to the Hindu god and goddess like Mahadev in Hinduism is called Mahandeo in Kalash tribe. ... All the tribal also visit the Mahandeo for worship and pray. After that they reach to the gree (dancing place).
[47]
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"Forcibly converting people un-Islamic, says Imran"
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External links
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