Foundation :-
Foundation :-
The study was led in Bumburet valley of area Chitral, Pakistan. The present day condition of Chitral locale is situated in the Khyber Pakhtoonkhwa Area. This state was before an old nation with its fringes stretching out up to Badakshanand Bashagalin the North West and the Kunar Valley in the south the distance to Bilamand Chaghasswari. A large portion of these regions now lie in Afghanistan. The fringe of the state was not perpetual because of the progressing extension of the neighboring condition of Gilgit and Kashakar. Bumburet Valley of Kalash is arranged around 35 kilometers toward the south of Chitral, which opens towards the Kunar Waterway. Amid 1959 the kingdom of Chitral was joined to Pakistan and along these lines the Kalash individuals got to be subjects of Pakistan. The aggregate range of Bumburet valley is 180 Sq.Km out of which 51 Sq.Km is livable and cultivable. There are six principle field units at a height of 3500m above ocean level and possess about portion of the aggregate geological zone of the valley. The Kalash towns in all the three valleys are situated at a tallness of roughly 1900 to 2200m. The atmosphere is for the most part semi dry.[1]
Dialect :-
The dialect of the Kalash is the Kalasha and is a Dardic dialect (sub
gathering of Indo Aryan dialects talked in Northern Pakistan, eastern
Afghanistan and Azad Jammu and Kashmir). The dialect is talked by a modest
bunch of individuals around 5000 and is thought to be fundamentally jeopardized
by UNESCO. The Kalasha dialect has no legitimate script; be that as it may,
there have been late improvements in presenting a formal script for the
dialect.2
Area :-
Situated in Khyber-Pakhtunkhwa, the Kalash individuals live in three
separated mountain valleys: Bumburet (Kalash: Mumuret), Rumbur (Rukmu), and
Birir (Biriu). These valleys are opening towards the Kunar Waterway, somewhere
in the range of 20 km south (downstream) of Chitral, The Bumburet and
Rumbur valleys join at 35°44′20″N 71°43′40″E (1640 m), joining the Kunar at the
town of Ayrun (35°42′52″N 71°46′40″E, 1400 m) and they every ascent to passes
interfacing with Afghanistan's Nuristan Area at around 4500 m.
The Birir valley opens towards the Kunar at the town of Gabhirat
(35°40′8″N 71°45′15″E, 1360 m). A pass unites the Birir and Bumburet valleys at
around 3000 m. The Kalash towns in each of the three valleys are situated at a
stature of around 1900 to 2200 m.
The district is to a great degree fruitful, covering the mountainside in
rich oak backwoods and taking into account escalated horticulture,
notwithstanding the way that the vast majority of the work is done not by
hardware, but rather by hand. The intense and hazardous waterways that course
through the valleys have been saddled to power granulating factories and to
water the ranch fields using astute watering system channels. Wheat, maize,
grapes (by and large utilized for wine), apples, apricots and walnuts are among
the numerous foodstuffs developed in the region, alongside surplus feed utilized
for bolstering the domesticated animals.
Tradions :-
The
overall public of Kalash are to an incredible degree particular about their
religion and break ties with anyone of them who adherents to Islam. The
converts are not allowed after the change to be a bit of their gathering. They
keep their identity strong.[2]
The all inclusive community of Kalash differ
from the all inclusive community of the enveloping zones in different ways.
There is no parcel amidst folks and females in Kalash and are allowed to keep
contact and give without any fingers being raised at them. Plus, the females of
Kalash are sent to live in a bashaleni when they are thought to be spoiled for
e.g. in the midst of the work period and diverse occasions. These women are
simply prepared to experience this spot after they recover their flawlessness
and have encountered the custom of restoring excellence.
[2] http://www.idosi.org/mejsr/mejsr16%2810%2913/14.pdf
The Kalasha lady's appearance :-
The Kalasha lady's appearance :-
The main
thing one can see about these individuals is their cordiality and their chipper
attitude demonstrated particularly on female appearances. Regardless of in what
circumstance they will be they will welcome one another with an agreeable grin
and kiss on one another's hands, the Kalasha way. Regardless of the unforgiving
environment and rather primitive method for living their just fuel being the
wood they need to cut and carry on their back-their life is a steady
celebration. Aside from the religious festivals held in every one of the four
seasons of the year, there is dependably a get-together for them to celebrate
and have a decent time: whether there is a festival for the new-conceived
infant, or the six-year-old kids entering the Kalasha society or a wedding or
even a memorial service; whatever the occasion, they share the function by
playing so as to move and singing or the drum or drinking wine. So, they
appreciate life. Furthermore, the essential part in the social and social life
is played by the Kalasha lady. To start with, what recognizes her from the male
individuals from the group is her crown and her ensemble, both of which she
wears regardless of where she is: in the field, doing the diligent work, for
example, burrowing or watering the fields, in the cow stable, in the house, at
the festival. She will dependably look a la mode and clean and to a great
degree fastidious with her appearance. On extraordinary events, for example,
the Spring celebration (the Zhoshi), for instance, she would paint her face
with a cream produced using smoldered goat horn and spread. She would likewise
make up her face and eyes with various shading paints. The goat horn cream
likewise has recuperating impact.
The shuman :-
These are woolen strips finger woven without a weaving machine. They are
utilized as a lady's or a young lady's available keeping in mind the end goal
to respect a visitor or a good or dearest individual.[1]
The Kalasha lady's haircut :-
They are to a great degree careful about their hairdo. They wash their
long hair in the Kunar waterway and afterward in the wake of brushing it
completely they make five plaits, the cu'i: one hanging down sideways on the
temple two on top of the head holding tight the sides behind the ears and two
beginning from the back of the head simply over the neck and hanging down the
back. Amid the Zhoshi celebrations in May I saw some young ladies, understudies
at Chitral College or other officially taught Kalasha ladies, wearing their
hair just in three plaits rather than five. Does this mean one more loss of
Kalasha society due to instruction? I can scarcely trust that
The women of Kalash wear long dull free robes with splendid weavings and
cowrie shells. These women are also found wearing wonderful spots and bits of
adornments that further remember them from alternate women of the Chitral
region. They enhance their dim robes by making use of excellent since a long
time back bent head wears. The folks of the Kalash notwithstanding what may be
normal have gotten the Pakistani national dress i.e. the shalwar kameez and are
oftentimes found wearing waistcoats over them. They furthermore wear tops
typical toward the northern scope of Pakistan.
The overall public of Kalash stroll to a substitute drummer. Their
conventions and traditions are as different as day and night, especially
vis–à–vis the thought of marriage. Marriage by elopement is more customary in
the Kalash valley and is in like manner typical amongst women who are presently
hitched to another man. Frankly, wife elopement is thought to be one of the
monstrous customs of the all inclusive community of Kalash.
Exactly when a man and woman get hitched the man pays the woman's family
a particular total with a particular final objective to have her. Right when a
woman needs to surrender her present life partner and marry some other man, she
offers herself to that man and instructs him of how much her present mate had
paid for her. All together for the man to marry a formally married woman he
needs to pay twofold the aggregate to have.[2]
Dress and status :-
The purest woolen dress is shown to an adolescent when he/she is around
three to four years old before the chelumjoshi festivity. As the tyke turns out
to be more prepared the same dress is balanced. The adolescent is instructed
about the importance and giganticness of the outfit and is affirmed to keep the
uprightness and purged sentinel. In the past the dress was plain simply
improved with metallic enhancements joined with an excellent kupas, however in
contemporary period the neck range, sleeves and hemline are designed with
weaving using splendid vegetable shaded strings. The metal trimmings are in
like manner supplanted with plastic spots and pearls in a perfect world in
white, dim, yellow, orange, green and red shading. There is no restriction of
shading for any female fitting in with any age or financial wellbeing. The
woolen dress is right away limited to the business use just, especially made for the guests and nonnatives, and are
incredibly expensive. The advancement of the dress is a more noteworthy measure
of Arabic style and bears really no closeness with Greek Ionic, Chiton and Hung
fabric.
Pati (Belt) :-
It is a
clear belt with edges and long edges contorted around the hip. The belt keeps
the dress set up which for the most part hang unreservedly above waist as
kimono without front opening. The free fabric viably serves as pockets in which
they can keep easily overlooked details like, cash, pins, family relationship
bunches, dry normal items, and other utility things. This pati is consistently
utilized as a knickknack for the guest.[3]
Susit (Minor Crown) :-
The
minor hood, a less formal embellished thing which is standard and females are
not allowed to be seen without it. This crown is inherent two segments a ring
with a long tail. The tail is approximately 10-15 creeps in length, which hangs
down the back. This crown is given to the young women close by the
"Cou" on her fourth birthday the cap is the picture of pride,
respectability and thankfulness to the family and their tribal identity in the
range so they promise that the child is prepared for dealing with it with
required tastefulness and honorability. The dress and embellishments have
encountered a couple changes. In the past it was just a plain ring with edges
at the back and the sole outline was to support the Kupas because Kupaswere essential
for these females. In the blink of an eye the Kupasare simply kept to
phenomenal occasions and festivities. The young women are more conscious and
think about changes which are happening around them as they have basic access
in domains which were at that point past their imaginative vitality. So now
they have added to an unrivaled tasteful, and are using this office to make
qualification in change in accordance with their social event The young women
used to finish the long edges of string with spots, buttons,cowries and stones
in lines and sections, however now instead of the string.
[1] http://www.kalashwelfare.org/index.php?/about-kalash/history-and-culture-of-the-kalash/
[2] http://www.tourism.gov.pk/kalash_valley_nothern_areas.htm
[3] http://tune.pk/video/2590023/kalash-valley-of-hindu-kuch-chitral-north-pakistan
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)