The Kalasha woman as an integral part of the family and the community
:-
The Kalasha woman as an integral part of the family and the community
:-
After
the start day, the goshnik, when the four year old young lady formally puts on
grown-up apparel, that is the piran and the shushut (not the kupas so far!),
the Kalasha young lady is prepared to face her obligations in the family she is
raised by. Her first errand will be to bring water from the stream for cooking
or to take the metal glasses to the stream or to the close-by tap (in the event
that it is working) for washing. Continuously heavier tasks enter her life:
Bringing her garments down to the waterway and washing them; or gathering
kindling and after that conveying it on her in a goat hair wicker bin to her
home; or trimming grass for the bovine or heating the Kalasha bread, the
tasili; or getting included in cultivating. Whatever the errand she is
constantly sprightly and content with what she is doing.[1] At the point when
achieving adolescence, unless she chooses to abandon her town and attend a
university in Chitral town, the Kalasha young lady will get hitched at 16 years
old or 17 (now and then at 14!) with the young fellow she picks. Every so
often, relational unions should be possible by game plan. The recently wedded
young lady won't instantly move into her spouse's family home. She might
backtrack to her dad's home for quite a while and afterward return to her
spouse's family home where she ordinarily settles down after the conception of
her first conceived. The Kalasha female's life - from right on time youth up to
exceptionally seniority is entwined with hard work. The six-yearold young lady
(additionally the kid) will wake up at 5:00 in the morning to bring water from
the close-by stream for washing or little twigs for the flame so her mom can
cook the tasili (bread) and the tea or
milk for her and her brothers or sisters. Then the young female pupil will have
to struggle to school either downhill or uphill, walking on narrow uneven and
precipitous paths or cliffs for one mile or five depending on the
distance-sometimes she will have to walk to the next village! Around early
afternoon she will repeat the morning chores plus helping her mother with
hand-crafts, for example, knitting the shuman. Or she will go to the field of
corn or maize and work by her mother’s side, digging under the hot afternoon
sun or changing the flow of water in the channels in the field an irrigation
task performed daily exclusively by females.
Not with
standing amid this time she will be wearing the dark piran (her dress) and the
substantial hat (the shushut just) and adornments (the ma'ik) around her
exposed neck. There is not really at whatever time for play. Her toys are
generally little adjusted stones to play a round of jacks or greater stones
wrapped with old material. Later on at night all the family assemble to eat the
dinner that her mom has made – for the most part beans with rice and the tasili,
the common Kalasha bread just maize flour in water, prepared on a warmed stove
by exposed hands (tasili made of wheat flour or walnut tasili, cheddar,
margarine and meat are eaten just with visitors or on extraordinary events, for
example, wedding or burial service functions). After that, the young lady with
her senior sisters will take the pots and the containers to the close-by
streams and wash every one of them in plain water.[2]
This is
a standard errand together with the washing of her own garments. She brings
them down to the stream or waterway and washes them completely with a bar of
cleanser by beating them hard on a bit of wood or stone and after that she
hangs them on a wall or trees. Once in a while for substantial washing an
expansive pot with bubbling water is put beside the stream. The additional
assignment of the young lady is to keep the flame going. One might ponder would
could it be that keeps the Kalasha young lady or lady of any age constantly
vivacious and with such a bright face! All the time I was flabbergasted to see
them having a ball in sewing their own garments on the sewing-machine or
weaving the pati (belt) outside the house, on the new grass of their yard
beside the bovine and in the meantime breastfeeding a little child! Indeed, the
answer is self-evident! It is their own demeanor, their character and identity,
their meticulousness and manner. This high soul is reflected in their
remarkable moving amid the celebrations for which they set up their looks and
appearance somewhat early. In the Kalasha dialect there are no names for the
times of the week, nor for the months of the year. The primary celebrations
(Lievre and Loude 1980) happen as per normal occasions of the season. In spring
the Zhoshi celebration (Might 12), in summer the Uc'aw (August) and in winter
the Chawmos (December) which is the biggest and most religious one. Despite the
fact that the Kalasha lady is barred and really banned from the havens and
religious (Lievre 1996) or shamanistic practices because of the thought of
polluting influence connected with the lady, none of these celebrations can be
delighted in without the vicinity of the Kalasha female. It is the obvious
clothing and her imperativeness, the applauding, the melodies and the moving
that keep the celebrations.[3]
[1] Intrator Mira, Romaine Rattame Kalash Solstice (Islamabad,Loke
virsa publication house, None)
[2] http://www.kalashwelfare.org/index.php?/about-kalash/history-and-culture-of-the-kalash/
[3] Schombery R.C.F Kafirs and
Glaciers travel in Chitral (None, Martin Hoplainson limited, 1932)
The Wedding Convention of Chitral :-
The Wedding Convention of Chitral :-
The Wedding Convention of Chitral :-
The
marriage conventions for the Muslims and the Kalash are altogether diverse. The
wedding of Muslim couple is indistinguishable to whatever remains of the
Muslims of the Northern territory and Chitral. It is masterminded and
celebrated by taking after the Islamic values. Marriage inside of family and
faction is entertained and favored. The matters are chosen amongst the senior
citizens. The Muslim young ladies are not permitted to practice their will with
respect to the spouse. A lady cost is paid by the spouse as fluid or strong
property as concurred by the folks of the lady.
Marriage
is a happy event in Muslims wedding, praising the union of two people. The
wedding arrangements are long and dreary, while celebrations proceed for a long
time. By teachings a man and lady enter the obligation of marriage through a
marriage.[1]
The
occupants of the Kalash valley praise various celebrations throughout the
entire year. The three transcendent celebrations are as per the following:
Festival :-
Joshi :-
It is
commended in Might and denote the entry of spring. Individuals wear new
garments and ladies adorn vigorously, young ladies are sent to the slope side
for moving and singing. Ladies enrich their homes and gather milk from the
steers, One year old infants and their moms are like wise purged in this
celebration.
Uchal :-
This
celebration happens in mid August at the sacred place of Mahandeo where
recently made cheddar is brought from the fields. Moving and singing again
frames a vital part of the celebration.
Caumus :-
It is
the most imperative celebration held in mid December.[2]
Conclusion
Conclusion :-
The general population of Kalash have figured out how to keep up their character through their remarkable and peaceful lifestyle through hundreds of years, which depends on their oral conventions, rehearsed, conviction frameworks, traditions particularly their dresses and trimmings made up of dots. These are the fundamental fixings which induce the longing and should be perceived as an unmistakable group. The research set up the way that a society is a genuine surrounding, authentic and adaptable space for the survival of the people. Rituals, convictions and practices which depend on religions survive the longest. The clothing standard of Kalash has a religious significance and their females are mindful to acclimate and use these dresses and gems, with the goal that they can be perceived as pleased Kalashwomen. These ladies are acknowledged and regarded in their endeavors to keep the legacy and custom alive. The Kalash ethnic character confronting some survival issues as they are interfacing with the modernization and innovative headway. The transformation to Islam began with the landing of Middle Easterners in the area and steadily it took the energy however it had influenced their religious philosophy. They have taken awesome consideration in attempting to wipe out all components of material culture that might exhaust signs of Kalasha Character, beginning from their conventional dress examples to the compliance of their homes, which are currently changed to suit the chitrali model encompassed by high dividers. The more established ladies still get a kick out of the chance to mesh their hair,as they discover this propensity difficult to give up. The idea of defining personality through society or religious convictions is a reactionary marvel and individuals adjust it to watch themselves from the mistreatment and abominations practiced by the effective oppressor. They look for salvation in being faithful to their religious and social philosophy. The Kalash individuals have kept up their hundreds of years old customary society, regardless of the actuality of current globalization, and modernization. Media is attacking their security, regard and societal standards by presenting new thoughts, and motivations to the young. Though the general population have enslaved to the most recent patterns of globalization and modernization, but on the other hand are endeavoring to keep pace with their socio social and religious customs transmitted to them by their ancestors. Right now the general public is going from the period of move and transculturation because of the effect of modernization, and change, yet at the same time the general population are making a decent attempt to save.[1]
The general population of Kalash have figured out how to keep up their character through their remarkable and peaceful lifestyle through hundreds of years, which depends on their oral conventions, rehearsed, conviction frameworks, traditions particularly their dresses and trimmings made up of dots. These are the fundamental fixings which induce the longing and should be perceived as an unmistakable group. The research set up the way that a society is a genuine surrounding, authentic and adaptable space for the survival of the people. Rituals, convictions and practices which depend on religions survive the longest. The clothing standard of Kalash has a religious significance and their females are mindful to acclimate and use these dresses and gems, with the goal that they can be perceived as pleased Kalashwomen. These ladies are acknowledged and regarded in their endeavors to keep the legacy and custom alive. The Kalash ethnic character confronting some survival issues as they are interfacing with the modernization and innovative headway. The transformation to Islam began with the landing of Middle Easterners in the area and steadily it took the energy however it had influenced their religious philosophy. They have taken awesome consideration in attempting to wipe out all components of material culture that might exhaust signs of Kalasha Character, beginning from their conventional dress examples to the compliance of their homes, which are currently changed to suit the chitrali model encompassed by high dividers. The more established ladies still get a kick out of the chance to mesh their hair,as they discover this propensity difficult to give up. The idea of defining personality through society or religious convictions is a reactionary marvel and individuals adjust it to watch themselves from the mistreatment and abominations practiced by the effective oppressor. They look for salvation in being faithful to their religious and social philosophy. The Kalash individuals have kept up their hundreds of years old customary society, regardless of the actuality of current globalization, and modernization. Media is attacking their security, regard and societal standards by presenting new thoughts, and motivations to the young. Though the general population have enslaved to the most recent patterns of globalization and modernization, but on the other hand are endeavoring to keep pace with their socio social and religious customs transmitted to them by their ancestors. Right now the general public is going from the period of move and transculturation because of the effect of modernization, and change, yet at the same time the general population are making a decent attempt to save.[1]
Bibliography :-
1.Weiner, A. B. & Schneider, J. (1989). Cloth and Human
Experience (Smithsonian Series in Ethnographic Inquiry) Paperback. USA:
Wenner-Gren Foundation for Anthropological Research.
2.Wynne, M. (2001). Our Woman Are
Free. Gender and Ethnicity in the Hindukush. Ann. Arbor. The University of
Michigan Press. www. Timeless Myths.com website visited on 24.11.2014
3. Pokornowski, I. (1979). Beads and
Personal Adornment. Article published in book Fabric of Cultures, The
Anthropology of Clothing and Adornment. Edited by Ronald A. Schwarz, Justine M.
Cordwell. Mouton Publisher.The Hague, Paris, New York. P 103-107.
4. Sheikh, I., Chaudhry, H.R. &
Mohyuddin, A. (2014). Religion as a Space for Kalash Identity: A Case Study
5. Maggi
Wynne, Our women are free(None,The university of Michigan press
6 Sir George Scott Robertson , The kafirs of
the hind kush ( London Lawrence & Bullen, 1896)
7 Schombery R.C.F Kafirs and Glaciers travel in Chitral (None,
Martin Hoplainson limited, 1932)
8 Intrator Mira, Romaine Rattame Kalash
Solstice (Islamabad,Loke virsa publication house, None)